m^sm-i.: 



L'BRARY^CONGRESS. 

ChapS.._. Copyright X 



She]f,.r 1 

UNITED STATES OF AMERICA, 



Christian Purity; 



OB, 



THE HERITAGE OF FAITH 



RETISED, ENLARGED, AND ADAPTED TO LATEB 
PHASES OF THE SUBJECT. 



By Rev. R. S. FOSTER, D.D., LL.D. 



WITH AN INTRODUCTION BY BISHOP JANES. 



NEW YORK: EATON & MAINS 
CINCINNATI: CURTS & JENNINGS 




The Library 
OF Congress 



WASHINGTON 




Entered according to Act of Congress, in the j^ear 1869, by 

CARLTON & LANAHAN, 

In the Clerk's Office of the District Court of the United States for the 

Southern District of New Voik. 



•cooNocory, 



Copyright, 1897, by 
R. S. FOSTER. 



TWO COPIES RECEIVED. 







PEEFACE. 



Reader, what, is the great object of life ? Is it not 
to be good, and to do good, and thus to glorify God ? 
I am sure I should do you great injustice to suppose 
you capable to return any other answer. But this 
sentiment is precisely my apology for presenting 
you the following treatise. No other considera- 
tion would have brought it before the public. Its 
autnor has no other object to subserve, no other aim 
to gratify. It comes to you on a mission of love, 
with a sincere desire for your welfare, and a single 
intention to promote it. He wishes to do good, arid 
would avail himself of the widest means. I know 
you will commend the object — I trust you will ap- 
prove the method. He might have contented him- 
self in his ordinary pulpit and private ministrations ; 
but then he reflected, that possibly he might extend 
the sphere of usefulness by employing other agencies. 
If he reaches thousands with his voice, he remem- 
bered that he might reach thousands more with the 
pen. If he impresses a few in public assemblies, and 
in friendly circles, he reflected that he might reach 
others in their retirement, and impress them in their 



4 PREFACE. 

solitude. If he speaks to some now, he remembered 
that '* the night cometh in which no man can work," 
when his voice will be silent — he might speak, when 
dead, through the printed page. The hope of widen- 
ing the sphere of usefulness, and extending it through 
a longer period, decided him. Is it a chimerical 
hope .'* He trusts not. If any good shall be done 
to any one, that would not have been done without 
the publication, he will be amply repaid, and rejoice 
that "he has not run in vain, neither labored in 
vain." If a single soul shall be saved, he will feel 
that such a result would have been worth an eternity 
of toil ; if any shall be quickened to higher exertion, 
his effort will be a thousand times compensated. 

One word more, and the preface concludes. The 
author is painfully sensible that his production has 
many defects, but he believes that they are such as 
will not be injurious to the reader — blemishes rather 
than poisons. For these he asks your indulgence. 
Conscious of the sincerity of his motives, and hoping 
for the Divine benediction, he sends it forth upon 
its mission, trusting to find, in the day of the Lord 
Jesus, that it has produced some fruit. May the 
great Plead of the Church bless both writer and 
reader, and bring them to that realm where they 
shall see eye to eye, and know as they are known. 



PREFACE TO REVISED EDITION. 



Having received many gratifying proofs that former editions 
of this work were not only acceptable, but highly useful to 
many devout and thoughtful people, and having beenimpor- 
tmied by many Mends to revise and extend it, particularly with 
reference to later phases of the subject of which it treats, we have 
been prevailed upon to attempt the work, and herewith submit 
the result. It is a pleasant reflection that twenty years of 
added experience and extended research have not materially 
changed the views at first expressed. The careful re-examma- 
tion which we have been required to make in the preparation 
of the present enlarged statement, leaves not a doubt in our 
mind of the substantial correctness of the doctrines herein set 
forth. The first writing was undertaken mider the inspiration, 
anil conducted during the evolution, of an exalted experience, 
and amid the glow of intense zeal. The present writing is the 
fruit of calm study and mature and deliberate judgment. We 
are not aware that a single point has been relinquished or mate- 
rially modified. The revision and enlargement of the work has 
been prompted by the same aim, and carried forward by the 
same inspiration which gave birth to the original writing — a 
supreme desire to advance Christian holiness, and the hope 
that, at least, some disciples of our Lord might be through this 
means guided to the higher experiences and more solid attain- 
ments of grace. We have ventured to hope, also, that the mi- 
imj^assioned counsels and unpartisan spirit of this utterance, 
at the same time that it stimulated the earnest mid good, 
and aroused the lukewarm and indifferent to greater devo- 
te ^n and entireness, might also reconcile the differences, har- 
uioiiize the sentiments, and quiet the unseemly strifes of those 



6 PMEFAGE TO REVISED EDITION. 

who disagree chiefly in words, and perhaps not at all in 
substance. 

The revision has extended to almost every page of the book, 
inv^olving an amount of labor nearly ccxual to tliat required for 
the original production ; but the chief additions will be found 
m the chapters discussing the difference between regeneration 
and entire sanctification, (in which is included the sulyect of 
sin in l^elievers,) and the question whether entire sanctifica- 
tion IS a progressive or instantaneous work. Tliese points 
have given rise to the greatest apparent differences, and have 
been discussed with the most seemmg temiDcr; and the dis- 
putes upon tliem have most threatened the quietude of the 
Church. On tlie points of the means of attainment, the neces- 
sity and measure of profession, and the propriety of segregating 
the body of believers into classes, by the institution of special 
means restricted to those professing this high experience, former 
utterances have been repeated with some additions, the justness 
of which, we trust, will appear to all, and the sj)irit of which 
will, we hope, offend none. Claiming only for our discussion 
this merit, that it has been earnestly and faithfully prosecuted 
with a " single eye," we venture to hope that it brings forth a 
statement of a great scri]3tural doctrine in a form that will be 
acceptable to all who can rise above partisan prejudginents, 
and regard their Christian brethren with that charity which no 
child of God can be without. 

Whatever may be the result, we shall lx)ar with us the con- 
sciousness of having sincerely sought the peace of the Churcn 
of God, the highest develoj^ment of Christian life, and the 
greatest glory of the Master. Neither a word of teaching has 
been uttered, nor a word of advice given, nor an admonition 
conveyed, nor a reproof hinted, that was not Ijorn of tendcrneys 
and that is not suffused with love. May the infinite Spirit at- 
tend with his blessing the humble effort which, emanating from 
bis inspiration, we thus send forth with tremblmg and prayer. 
A voice among the thousands, may it be a messenger of peace 
and healing and salvation. 



CONTENTS 



ohaptkb paqh 

Introduction 9 

I.— Preliminary Reflections 21 

II. — Discrimination op Theories 44 

III. — Christian Privilege or Entire Holiness Defined... 61 

IV. — Entire Holiness Distinct in Degree fuon Regen- 
eration 105 

V. — Entire Holiness Attainable 129 

VI. — Objections Considered 161 

VII. — Means for the Attainment of Entire Holiness. . . . 180 

7III.— Evidences by which one may know that he is en- 
tirely Sanctified 221 

IX. — How Entire Holiness may be Retained .- 250 

X.— Hinderances to the present Attainment and per- 
manent Retainment of Holiness 269 

XL — Advice to Christians professing this high Attain- 
ment ,, 282 

XI I. — Motives to Entire Holiness 311 

Apr ENDix 325 



INTRODUCTION. 



In writing, as we must do, a hasty Introduction to 
Mr. Foster's book on Christian Purity, we deem it 
improper and out of taste, though it may not be out 
of fashion, to introduce extraneous subjects. In our 
judgment an introduction to a book should be a 
modest, truthful statement of its character and claims. 
We shall proceed upon this principle. *■ 

The work is divided into ten chapters, with de^ 
scriptive headings. The first is properly the author's 
introduction. It is addressed to the reader, a,nd 
headed, "The Occasion, Nature, and Object of 
THE Work." The too great influence of " the things 
which are seen" and temporal, the exigences of the 
Church, which imperiously demand that all her mem- 
bers should come "unto the measure of the stature 
of the fullness of Christ," and the author's intense 
desire to see the Church awake and put on her 
strength, and put on her beautiful garments, are the 
occasion of the book. 

What does the Gospel propose to us as our present 
personal privilege f What, as to moral and spiritual 
excellence, has it for me now } These are the grand 



lO mTRODUCTION: 

inquiries which the author proposes to answer. Con- 
sequently his theme must be, "The fullness of the 
Gospel of Christ," the holiness of the Bible, the per- 
fectness to which Christians may attain by Divine 
grace in this probationary estate. What a theme! 
What spiritual beatitudes has Infinite Love secured 
to us in this life by the agonies of Calvary } How 
fully can the Infinite Spirit which worketh in us 
mightily transform us now while on earth .'' To 
what present attainments does the word of God invite 
us, and the authority of God bid us } How sweet 
and sublime the office of answering these questions ! 
— to concentrate the rays of Holy Scripture on this 
glorious subject, and in the strong light thus fur- 
nished, enable the inquiring disciple to see clearly 
and fully his high calling of God in Christ Jesus. 
This work has been happily performed by the author 
in this book. 

In executing this important work, the author has 
not set himself forth as a theological reformer. He 
has given no new and novel theory. He has set up 
no rivalry with other writers on the subject. He has 
made no assaults upon standard Wesley an author- 
ities. He has not attempted to modify the long and 
generally received and cherished doctrines of the 
Methodist Church on this question ; nor has he, as 
a sectarian, labored to controvert the opinions ot 
other Churches. The work is also unencumbered 
with philosophical and metaphysical speculations. 



IKTBODUGTION. II 

It is an earnest, practical treatise on the subject. It 
IS a meek, ardent, prayerful effort, vividly to exhibit 
the principles and glories of Christian Purity, and to 
urge and enforce its claims. Surely such a book 
needs no apologist. It cannot find opponents among 
earnest, devoted Christians. All such will hail its 
advent. They will welcome it as another well- 
adapted instrumentality to promote vital godliness 
in the world ; as a channel through which the 
crystal waters of the river of life may flow into 
human hearts, which are thirsting after righteous- 
ness ; as an efficient agency for leading sinners 
to that blood which cleanseth from all sin. Such 
are the manifest as well as the professed objects of 
the work, the spirit with which it is imbued, and the 
ability with which it is executed, that they cannot 
fail to secure for it the favorable regard even of those 
devout, holiness-loving Christians who may differ 
from the author relative to some of the views he has 
set forth. If they cannot embrace all his senti- 
ments, they will fellowship his spirit. No one in the 
enjoyment of Bible holiness, and anxious for its 
spread and prevalence in the Church and in the 
worldj will doubt that the circulation of this ]itlle 
volume will do good — will be promotive of the glory 
of God in the sanctification of his children. In order 
to this, it is not necessary that the book should be 
better than the Bible, or even superior to the writ- 
ings of Wesley, and Fletcher, and Watson, and Mer- 



1 2 INTBOD UGTION. 

ritt, and Peck, and Bangs, and others, on this subject 
Without claiming this pre-eminence, the work may 
be highly useful. It may relieve some minds of their 
perplexities concerning the nature of sanctification, 
the way of its attainment, or its evidences. It may 
present the motives to its pursuit in a way that, to 
some persons, will be more fascinating, or more pun- 
gent and successful. Again : every man has his 
circle of influence. Each author on this subject will 
secure some readers that would not give attention to 
the writings of others. Here is a power for gooc" 
that ought not to be lost. Verily, if there is any 
subject on which we need precept upon precept, and 
line upon line, the theme of this book is that subject. 
If there is any religious truth that should be urged 
upon the disciples of Jesus with the sweetness of 
his constraining love, and the solemnity of his Divine 
authority, it is the truth that Christians may and 
ought to be holy. O that tens of thousands of in- 
dividuals, filled with its bliss, and inspired by its 
power, were telling of its charms, and inviting to its 
pursuit ! O that tens of thousands of spiritual lim- 
ners, the Holy Spirit guiding their pencils, were 
actively and ceaselessly engaged in portraying the 
glories of this subject to the vision of the Church 
until every member of it, ravished by its beauties, and 
impelled by its attractions, would aspire to its attain- 
ment, by faith enter mto its enjoyment, and then 
join in labors to spread it ! Reader, before you pro- 



TNTRODUGTIO.K 1 3 

ceed further, s^op and pray for this. Holiness is the 
greatest good, the highest destiny of the militant 
Church, and the most precious interest of the race. 
A holy Church would soon make a holy world. If 
the Church were " without spot, or wrinkle, or any 
such thing," her light could not be hid. When the 
Church puts on her entire strength, her influence 
must be triumphant in the world. When her hearts, 
and hands, and means, and influences are all devoted 
to God and his cause, her aggressive movements 
will be mighty, will be world-saving. As this book 
wisely instructs, judiciously and faithfully admonishes, 
and aflectionately and earnestly invites the Church 
to heed this duty, to secure this interest, it cannot 
fail to be highly useful. Its literary character is 
good. The style will interest most readers. But 
the author has not been careful about this. He has 
sought to give the work higher claims. In this he 
has succeeded. To interest the reader in the sub- 
ject, and not in the book, is his aim. 

The author, in the first chapter, having in a gen- 
eral way set forth his subject, in the second chapter 
takes up this specific topic. Christian Privilege, or 
the Jiighest Attainable Moral and Spiritual Excellence. 
In the commencement of the chapter he gives a very 
succinct statement of the different theories, both phil- 
osophical and religious, which have been propagated. 
This grouping together of these theories enables the 
reader to discern the beauty and harmony of the 



14 INTRODTIGTION. 

true, and the deformity and deficiency of the false ; 
a most happy method of exhibiting truth. In giving 
his own views, the author shows the difference be- 
tween justification and sanctification. He does not, 
however, depreciate the former in order to exalt the 
latter. They are not rival but mutual truths. They 
are not conflicting graces struggling for pre-eminence 
in the heart, but harmonious graces ; the grace of re- 
generation leading to the grace of sanctification, and 
sanctification perfecting what is begun in regeneration. 
It is not therefore necessary to lower the one in order 
to elevate the other. The glories of the latter are so 
excelling that it is not necessary to obscure the real 
glories of the former to render them visible. In 
stating the nature of this attainment the author has 
not so sublimated and etherealized it as to make sin- 
cere inquirers utterly despair of attaining it : neither 
has he so simplified and explained away the subject 
of sanctification as to lead ordinary believers to say, 
The state is so little in advance of what I now enjoy 
that I feel no great concern about it. These extremes 
have been carefully avoided. I will ask the candid 
reader of this chapter to mark what is said of 
the effect of sanctification upon character. From 
not understanding this, most unfortunate mistakes 
have occurred. Let the point be well considered. 
A correct understanding of it will aid us greatly in 
judging of our own experience, and appreciating tiie 
Christian character of others. This chapter con- 



INTBODUCTIOK 15 

eludes with a most pungent appeal to the reader to 
become holy ; by grace, through faith in Christ, im- 
mediately to attain to the highest moral and spiritual 
excellence. 

The object of the third chapter is, to prove the 
attainableness of the state of grace presented and 
illustrated in the preceding one. This is, therefore, 
a chapter of engrossing interest. Is the beautiful 
theory of holiness exhibited a true one } Is the 
blessed experience of moral purity described a real 
one .-* May all Christians understand this subject, 
and enjoy this felicity, in this life 1 Who can answer 
these questions satisfactorily.? What authority can 
determine them infallibly and eternally, beyond 
doubt and beyond controversy "i Every pious heart 
will say, Let me hear the voice of God in response to 
these inquiries. Nothing but a "thus saith the 
Lord," can remove all my doubts and confirm my 
faith. In reading this chapter your utmost wish may 
be gratified. The author invokes no other authority, 
consults no other oracle. He rests the entire ques- 
tion upon the Scriptures of divine truth. By an in- 
genious yet simple and ample collation of Scripture 
proofs, he has demonstrated the truthfulness of his 
doctrines. He has done more : he has shown most 
conclusively that this is the great object and aim of 
The Gospel economy; that for this purpose Christ 
died, the Holy Scriptures were given, the means of 
grace instituted, and the offices and agency of the 



l6 INTRODUCTION, 

Holy Ghost furnished. Verily no one can carefully 
consider these Scripture arguments and not feel in his 
heart that it is the will of God, even his sanctification. 

The author, in his intense desire to leave no lin- 
gering doubt upon any mind, to remove every stum- 
bling-block out of the way of every person, and to 
hold up the truth in undimmed effulgence to every 
beholder, devotes the fourth chapter to answers to 
the various objections which have been (sometimes 
honestly and sometimes captiously) urged against the 
doctrine of Christian holiness, as he inculcates it. 
These objections are candidly stated, calmly con- 
sidered, and fully answered. The reader will find in 
this chapter an able exegesis of those passages of 
Scripture which have been supposed to teach a dif- 
ferent doctrine from the one set forth in this treatise. 
The harmony of the Scriptures on this subject is 
made most manifest. 

Most of the readers who have progressed through 
a careful examination of these several chapters will 
be led with more or less anxiety to inquire. How is 
this great good to be obtained.^ How is this lich 
grace to be sought and realized } We believe many 
of those who have read the portions of the book al- 
ready noticed will ask these questions with trem- 
bling concern, with burdened hearts. The author 
has anticipated the uprising of these questions in the 
minds of his readers at this point, and in the next 
chapter furnishes his answer. Probably no portion 



INTRODUCTION. \j 

of the work will be read more frequently, or with 
more intense concern or greater profit than this. 
Fisher Ames, in his funeral eulogium upon Hamil- 
ton, states that that illustrious orator made his dis- 
courses complete maps of his subjects. The subject 
of this chapter is, the way of attaining Christian holi- 
ness. The author's map exhibits the way of faith in 
Christ. Then the several stand-points on the road, 
and the different stages of progress, are carefully 
noted. The dangerous diverging paths are also faith- 
fully exhibited. Still the way is not, in itself, a diffi- 
cult, tedious, and tiresome one. It is not a long, 
weary, and perilous pilgrimage to travel the whole 
length of it. We are sanctified by grace through 
faith — therefore it may be now. That blood which 
cleanses from all sin has been shed ; Christ ever 
lives to intercede for those who seek its applica- 
tion ; the Holy Spirit waits to aid them in their 
exercises, and to transform them into the Divine 
nature and image ; all things are ready — conse- 
quently, whosoever exercises the faith described m 
this chapter will enter into the fruition of holiness. 
The sixth chapter explains the evidences of entire 
sanctification. These are the direct witness of the 
Holy Spirit, and the indirect, or inferential and con- 
fiimatory evidences of its fruits. Certainly a state 
of grace so exalted and blessed is not without its 
corresponding manifestations. It is reasonable here 
to expect the richest, ripest, and most luxuriant and 



l8 INTRODUCTION 

luscious fruits found in the garden of the Loid. We 
ask the reader's attention to the distinctiveness of 
these evidences — or their variations from the evi- 
dences of justification — as the author has stated 
them. 

Tlie seventh chapter is one of great practical im- 
portance. It discusses these two topics : How may 
hoHness be retained, and, when lost, how may it be 
regained 1 Few, if any, writers have treated these 
topics specifically and formally. And yet how vast 
their importance ! Nearly, or perhaps all, evangeli- 
cal Churches have their books of counsel, and ad- 
monition, and encouragement, for young converts. 
They are entering upon a new life, assuming new 
:-esponsibilities and duties, and going into new scenes 
and untried circumstances ; and all feel that they 
should share, in a special degree, the sympathies and 
assistances of the Church, and pre-eminently so of 
their pastors. But who has evinced a corresponding 
interest in behalf ofethose who are just entering upon 
the enjoyment, the profession, and the practice of 
holiness "^ Are there no special responsibiHties de- 
volving upon them ? Are there not temptations and 
rials in their path .? Will no evil one seek to rob 
them of this richer treasure } Will no malicious foe 
seek to cast them down from this loftier eminence } 
Such persons are still in probation ; they are still en- 
compassed with infirmities ; they are still surrounded 
with wily and potent enemies ; they will have an 



INTRODUCTION. 19 

additional and new class of temptations to contend 
with ; they will be called to a new and higher series 
of exercises, both of heart and life, and, consequently, 
will need all the aids which the entire economy of 
ihe Gospel provides and permits. How kind and 
useful, then, is the office of one who is experimentally 
and practically acquainted with all the peculiarities 
of this station, to furnish to all who will receive them 
such warnings, and directions, and exhortations as 
are needful and appropriate ! This has been done 
by Mr. Foster in this chapter with an affectionate 
pastoral spirit, and with great plainness and consid- 
erable minuteness. I regard this as a very important 
service to the cause of Christian holiness, and one 
that gives to this book much of its intrinsic value. 

The next effort of the author is, to show the insuf- 
ficiency of the supposed or real hinderances to the 
attainment and permanent enjoyment of this grace. 
So clear and searching has been the investigation of 
these, that no reader can fail to see that there is 
nothing insurmountable in his difficulties, conse- 
quently no sufficient reason why he should not seek 
and- possess the blessing. Having brought his reader 
to this inevitable conviction, he now plies his under- 
standing, and conscience, and heart, with the mighty 
motives of truth and love, to bring him to a prompt, 
determined, and successful pursuit of this high and 
glorious attainment. In this appeal to the reader 
to seek holiness, the transcendent and entrancing 



20 INTRODUCTION. 

glories of the subject itself are held up to win and 
allure to its pursuit. The authority of God, right- 
fully and positively requiring it, is urged. It is 
represented as the great pre-requisite for eminent 
usefulness. And the exigencies of the Church aie 
shown to demand such usefulness of all her members, 
and the glory of God to require it of all his people. 
The eternal interests involved are pressed upon the 
attention. This appeal is forcible, fervent, eloquent, 
searching, startling. O ! I pray that it may awake 
multitudes to the high destiny of holiness on earth, 
and its eternal beatitude in heaven ! 

The concluding chapter is taken up with general 
and particular advices to Christians, whether in the 
enjoyment of holiness or otherwise. These counsels 
are exceedingly pertinent and timely. They are 
highly instructive and interesting. They make a 
beautiful conclusion to this interesting volume. 

I conclude this Introduction by expressing the 
hope that every one that reads it will also read, with 
candor and much prayer, the entire volume. I have 
noticed some parts more particularly than others, but 
all should be read. Study the book as a whole. If 
you find some things which you cannot approve, we 
are certain you will find much to admire, and much 
that will contribute to your religious edification. 

Edmund S. Janes. 

New York, March 18, 1851. 



CHRISTIAN PURITY, 



CHAPTER I. 

PRELIMINARY REFLECTIONS. 

A MAIN object of the present volume is to gain the 
thoughtful attention of Christian mind (other will 
not be interested) to the question, What is the ut- 
most privilege offered to faith as to spiritual heal- 
ing and holy experience now, and to its answer ? 

The question of privilege involves, of course, the 
correlative question of duty. In discussing fully the 
one, we necessarily fix the limits of the other. The 
utmost contents of the privilege of faith marks the 
boundary of the duty of faith. The believer is under 
obligatio7t to possess all, to the last degree, of that 
which he may possess in Christ. Present possibility 
of holiness determines present duty of holiness. The 
metes and bounds are common. However it ma}/ 
be with regard to other goods which a gracious 
Providence places within our reach, holiness is a 
form of good which, to the utmost extent possible, 
is obligatory. If we may forego others without guilt, 
we may not neglect this without fault. 



22 CHRISTIAN PURITY, 

The question, therefore, proposed for discussion is 
one of great practical importance. It stands related 
intimately to the dearest welfare of the soul ; it con- 
cerns the highest interests of the kingdom of Christ. 
Its correct answer or otherwise must to a large ex- 
tent shape and fashion Christian experience and 
practice. It is impossible that it should be too 
earnestly pondered. The answer which it shall re- 
ceive in the Christian consciousness carries in it that 
which will go far to determine what the Christian 
status shall be — whether the piety of the Church 
shall be deep, earnest, Christful, or superficial, sickly, 
and earthy. 

" The things which are seen " attract us. A dew- 
drop sparkling on the rose-tree awakens more admira- 
tion than the priceless ingot which may be concealed 
amid its roots. The tmknown cannot move us. It 
is not enough that an object be of transcendent 
value to give it power over human affections ; it can 
awaken no desire, influence no act until it is brought 
within the sphere of cognition. Unknown, it is as 
impotent as if it were unbeing. The greatest good, 
containing in it the highest excitants to hope and en- 
deavor, remains void and powerless if unapprehended. 
The Master tells of a man "who, when he had found 
one pearl of great price, went and sold all that he had 
and bought it ;" * and of " treasure hid in a field, the 
which when a man hath found he hideth, and for joy 

* Matt, x'lii. 46. 



PRELIMINABT HEFLEGTIONS, 23 

thereof goeth and selleth all that he hath and buyeth 
that field." * It was not until after the pearl and 
treasure were discovered, and their great value known, 
that desires were awakened and sacrifices made for 
their attainment. 

What the Gospe^. proposes as the privilege of man, 
what it promises to do for him, particularly as it 
respects moral and spiritual elevation, must become 
the question which, by force of irresistible attraction, 
will yet draw all minds and sway all hearts. Phi- 
losophers and poets, statesmen and scholars, as well 
as divines and religionists, must yet do it homage ; 
and the collective intelligence of the world accord it 
attention. There is no question of comparable im- 
portance. The physical man has had his day — a 
day of darkness and debasement, of sensualism and 
crime ; the intellectual man is enjoying his — a day 
of refulgence and splendor ; the spiritual man must 
have his, and of as superior brightness as the in- 
terests pertaining to the soul are superior to those 
pertaining to the perishable body. It is now in the 
dawn. The oncoming of its glory is but a little in 
the future. The moral elements are in portentous 
motion. Borne along upon the resistless and excited 
current, one cannot but inquiringly ask, and pro- 
phetically anticipate, what the end must be. If he 
penetrate beneath the thin exterior crust of mere 
surface activity, into the discovery of hidden causes, 

* Matt. xiii. 44. 



24 CHRISTIAN PUItlTT, 

he must soon perceive what is entirely obvious, that 
the great agency impelling the world forwaid with 
such momentum is none other than the spirit of 
Christianity — the omnipotence of the Gospel. Here, 
he must discover, are the interior sources of the 
matchless energy, stirring and heaving all around 
him ; the agency infusing the awakening spirit, 
evoking the resistless agitation, breaking the death- 
like spell of ages, and rousing the central forces 
which cause the great heart of the world to throb 
and palpitate with a living excitement, quickening to 
the extremest fiber, and sending the life-current to the 
remotest nerve. If he thoughtfully ponder what he 
beholds, he must perceive in the Gospel the elements 
of the world's regeneration ; and in surrounding 
phenomena, predictive foreshadowings of the on- 
coming and never-ending glories of a reign of right- 
eousness and peace, in which the knowledge of God 
shall fill the earth, and the moral perturbations of 
the race give place to quietness and assurance for- 
ever. Men must yet do justice to the highest ques- 
tions, and give to them their rightful place in their 
thoughts. 

But why shall we plead for our theme with you, 
Christian reader.? Surely, whoever may be indif- 
ferent, you cannot 

If the blessings of the Gospel were unconditional — 
if without any agency of ours they were designed to be 
conferred upon us — we might in that case remain con- 



PRELIMINART MEFLECTI0N8. 25 

tentedl}/ ignorant of our privilege until we should find 
ourselves rejoicing in possession ; but if, on the other 
hand, there are riches to be sought before obtained, 
blessings to be specifically solicited before given, 
how manifestly important that we know the value of 
the treasure, its nature and extent, as well as the 
mode of its acquisition, that we may be stimulated to 
the pursuit and guided in its method ! If one knew 
that his domain embraced a mine of gold containing 
a million pounds, how much would he value it — how 
diligently would he seek the imbedded treasure ! If 
he supposed it contained no such wealth, it would be 
comparatively valueless in his eyes, and he would 
die without exertion. In exact proportion as the 
blessings of the Gospel are valuable, therefore, is it 
desirable that we clearly apprehend and definitely 
conceive them. At the present time particularly, 
when the mind of the Church is turned, with more 
than usual interest, to the subject of Christian privi- 
lege, and when the hearts of thousands in Christen- 
dom are peculiarly awake to it — when inquiry is 
abroad, and action is assuming form and direction — ^it 
becomes of deeper and wider consequence than ever 
before. 

To say that the Church is now living, and from 
the time of the beginning has been living, beneath 
her privilege, below her mission, would certainly be 
but a mild and moderate though humiliating utter- 
ance of the conviction of Christendom. She has not 



26 CHRIBTIAJS- PUBITT. 

entered upon her full heritage. She has conscious])- 
and knowingly left much land ^o be possessed. What 
is true of the aggregate of believers is mournfully true 
of almost each soul in the communion of Christ's 
body. Individual Christians have fallen below the 
standard. But few exceptions, comparatively, could 
m truth or charity be made. Only one in a multi- 
tude, with mightier impulse and greater faith than 
his fellows, has nobly dared to brook the difficulties, 
and go up to the possession of the entire promise. 
These stand as so many examples of the power of 
faith amid surrounding sterility and desolation, and 
at the same time are inspiring witnesses to the 
Church of her privilege, and reproving admonitors 
of her inexcusable short-coming. Why is this } 
Why, at least, has there not been in the general 
experience of the Church a respectable approxima- 
tion to her privilege 1 Why has she so long, and so 
almost universally, remained content with an inferior 
piety "^ I know not what response v/ill come to your 
mind. A very plain and obvious one comes to mine. 
It is not alone, or even chiefly, because of the influ- 
ence of exterior things. These outward impedi- 
ments, united with the almost invincible depravity of 
our nature, have doubtless contributed to the result, 
But greater than these have been the conjoint hin- 
derances arising, first, from an inadequate apprehen- 
sion of privilege, and second, as growing out of the 
first, insufficient imuulse or effort after full attain- 



PBELIMINART REFLECTIONS. 27 

ment To these two disastrous causes, we must 
believe, mainly may be attributed the deplorably 
defective piety of the Church from the beginning — 
deplorably defective in comparison with what it 
should have been. Some, in each age, have sur- 
mounted these — have attained to clearer views, to 
stronger impulses, and their advancement has ex- 
ceeded in the same ratio. Privilege, on the whole, 
however, has not been exhibited with sufficient clear- 
ness and fullness — duty has not been enforced with 
adequate earnestness and impressiveness ; and so 
the Church, embodying the great mass of believers, 
has been left content with a comparatively sickly and 
dwarfish experience, inferior to her necessities, and 
below her wants. There may have been, and doubt- 
less has been, on the part of most Christians, a vague 
and indefinite idea of greater blessings, not yet in- 
cluded in their experience, and a general outgoing 
of heart after them ; but there has been so much 
indefiniteness and vagueness on the subject of privi- 
lege and duty as to awaken neither hope nor con- 
cern ; and if in some instances aspirations, and even 
great and distressing convictions, have been awakened 
for a time, they have too often perished for want of 
guidance and support. No earnest Christian, I am 
persuaded, will dissent from these lamentable state- 
ments. They are not morbid. They are not made 
in a carping or fault-finding spirit. They are simply 
the record of a sad fact which has filled the heart of 



28 CKRISTIAN PURITY. 

Christ and of his Church with sorrow through all 
the ages of Christian history. 

Since writing the above I find the following upon 
the same point, from the pen of a contemporary, 
elegantly expressing the same sentiment. "There 
is much in tlie present condition of the Churches, 
and much in the present aspects of the world, that 
makes this progressive energy of Christianity a les- 
son, needing now especially to be urged by the 
teacher and heeded by the disciples of this faith. 
The Church needs in this age to be kept in mind of 
the great truth, that there remains much land yet to 
be possessed, not only as the common heritage of 
the faithful, but as the personal allotment and home- 
stead, so to speak, of each one of the faithful. The 
Churches, rediscovering a long-neglected duty, are 
now attempting to evangelize the heathen : it is an 
age of missions. The islands of the Pacific have 
heard the cry, after the lapse of eighteen centuries, 
that our earth has been honored and blessed by the 
coming of a Redeemer. China has shuddered to see 
the long dominion of her Confucius and her Boodh 
invaded by the Gospel of Jesus the Nazarene. The 
shasters of Brahminism find their sacred Sanscrit 
tongue employed by the diligence and fidelity of 
missionary translators to utter the oracles of that one 
true God who will banish from under the heavens, 
which they have not made, and which he has made, 
all the hundred thousand gods of the Hindoo Pan- 



PRELIMINAItT BEFLECTI0N8. 29 

theon, with all the other idols of the nations, how- 
ever ancient and however popular. The tinglings of 
a new life from on high seem, along the coasts of 
Asia and of Africa, shooting into nations that Pagan- 
ism held for centuries senseless and palsied. Is not 
Kthiopia soon to be, as the prophetic eye of the 
Psalmist long ages ago saw her, stretching out her 
hands unto God ? But while each Christian Church, 
each band of spiritual disciples, in lands long evan- 
gelized, is thus lengthening the cords of her tent to 
take in the Gentiles under its broad canopy, she must 
in consequence, and, as it were, in counterpoise of 
the extension, strengthen her stakes at home to bear 
the increased tension and the extended shelter. Her 
supports must be proportionably augmented at home 
by a deepening piety, and a steadier vigor of principle 
in her discipleship, or the work will soon come to a 
stand abroad. A sickly and bedwarfed Christianity 
will not furnish the requisite laborers or the needful 
funds. Expansion without solidity will bring upon 
our Zion the ruin of the arch unduly elongated and 
heavily overloaded. Christendom itself must be 
more thoroughly Christianized before Heathendom 
will relinquish its old character and worship, and 
learn our creed and love our Saviour. 

" Were there no other precept of that tenor, the 
singie utterance of our God, 'Be ye therefore perfect, 
even as your Father which is in heaven is perfect/ 
would be sufficient to show how a limitless gi'owtb 



;^o uhhistian purity, 

and expansion of our intellectual and moral stature 
was set before us in the Gospel. The utterance was 
a part of the Sermon on the Mount. The morality 
there taught, and which has smitten infidels with 
admiration, goes beyond — far beyond — that temporal 
and secular order to which they would limit it. To 
man, the heir of immortality, it prescribes the law, 
and warrants the hope of an immortal progression — 
a progression of which time is but the starting point, 
and eternity the long career, and God the unsearched 
and ever-ascending goal of its endless and jubilant 
ascent. The mistakes and crude hopes of the irre- 
ligious, and the peculiar dangers and duties environ- 
ing the religious men and women of our times, should 
alike enforce this great principle. It is written again 
and again over the New Testament. The Chief 
Master and Apostle of our profession prayed for his 
people, that his joy might remain in them, and that 
their joy might be full in keeping his commandments, 
and that thus their Father and his Father might be 
glorified in their * bearing much fruit.' Complete 
and final as was their justification, when once believ- 
ing in him whose sacrifice and work made an end 
of sin and brought in an everlasting righteousness, 
their sanctification was but initial, and was to con- 
tinue progressive, ascending from grace to grace, 
and even when culminating in the invisible glory, it 
N\as even there to know, through the long lapse of 
an etei-nity, an intenser glow of love, and to scan a 



rRELIMINABY REFLECTIONS. 31 

widening horizon of knowledge, and to evolve a 
higher grade of holiness, as the dread, glad per- 
fection of their Father God loomed on them more 
vastly, and shone on them more nearly and more 
clearly." * 

I cannot forbear in this connection to present my 
readers with a thrilling paragraph from the pen of 
a strong thinker and nervous writer, bearing directly 
upon this subject. Speaking of the young men of 
the present age, he says, (and the remark is appli- 
cable to all, as illustrating the responsibilities devolv- 
ing upon us with respect to all the accumulated 
interests of our day, civil, moral, and religious,) 
" Something more than this will be justly expected 
of them. It is the glory of the men of the present 
generation that they have improved upon all past 
ages, and greatly enriched and beautified the inherit- 
ance which their fathers bequeathed them. It will 
be the undying reproach of their successors if this 
full tide of improvement shall be stayed upon their 
accession to the high places of power and respect- 
ability. They will enter upon their career with pecul- 
iar advantages. The accumulations of past ages 
constitute their resources for new enterprises. The 
light of rich and varied experiments shines full upon 
their pathway, and the wonderful discoveries of the 
last half centuiy constitute the vantage ground from 
jvhich they are allowed to commence their new career. 

♦ Dr. Williams's Religious Progress. 



32 CHRISTIAN PUBITT. 

If, with facilities so many and so great, unknown to 
their predecessors, they shall do no more than main- 
tain the actual status of the intelligence, and happi- 
ness, and virtue of the community, they are destined 
to act but an inglorious part. They ought to con- 
tribute to the welfare of society such measures of 
new light, and vivacity, and momentum, as will 
quicken and multiply the energies of every ameliora- 
ting enterprise. This is their proper function and 
vocation, for which they should diligently equip them- 
selves as champions whose eyes are already fixed 
upon the arena of the coming conflict. 

" The actual state of education, morals, and happi- 
ness in a community may be regarded as the true 
expression of the power of the moral and intellectual 
forces engaged for its improvement. The efficiency 
and usefulness of a Church, for instance, are precisely 
what the zeal, purity, and intelligence of its members 
can make it. We may conclude, therefore, that the 
Christian enterprises of the present time must re- 
main stationary, without some new accession of moral 
resources. If the rising generation shall come for- 
ward with only the same degree of piety and intelli- 
gence that belong to their fathers, then the utmost 
that can be expected is, that the cause of religion 
and humanity shall not retrograde. Progress, under 
the circumstances supposed, is wholly out of the 
question. The Church is now barely able to hold 
its ground against the opposing forces of sin and 



rnELIMIXARY REFLECTIONS. 



33 



error, or to .'idvance with a tard}^ step to future tri- 
umphs; and if it is to be recruited and reinforced by 
such members and ministers only as ah^-eady wield 
its destinies, it must remain in essentially the same 
condition, while the accession of even a few persons 
of deeper piety, and stronger faith, and larger views, 
might sweep away the obstacles that retard its prog- 
ress, and open a career of unexampled success. A 
single individual, of enlarged conceptions of duty and 
burning zeal for Christ, is sometimes able to com- 
municate new spirit to a whole Church which has for 
years scarcely given a sign of vitality. It had just 
enough of moral power to maintain a bare existence 
and resist the pressure from without ; and now the 
additional impetus given by one true man of God 
puts every thing in motion and triumphs over obsta- 
cles. What victories, then, might we not anticipate, 
what enlargement for Zion, could the whole Christian 
host be induced to gird themselves with strength, 
and enter upon the whitening field to which they are 
called with something like the spirit of primitive 
Christianity ! It would be as new^ life from the dead. 
It would be as the birth of a new dispensation. They 
who are ready to perish would revive again, and all 
the islands of the sea would rejoice. 

" Manifestly it is such a revival of heavenly charity, 
and wisdom, and apostolic zeal, that is imperatively 
demanded by the present condition of all our social 
and Christian enterprises. The passing era will ever 



34 CHRISTIAN PTIRIT7. 

be recognized in history as an age of noble concep- 
tions, and of great moral convictions. It has planned, 
and begun to execute, godlike enterprises, but it evi- 
dently lacks the sinews needful for their successful 
accomplishment. It reels under the burden it has 
assumed. The existing race of Christians has propa- 
gated sublime ideas, which it is appointed for their 
successors to realize in sublime achievements. This 
is in accordance with a great law. An age of dis- 
covery leads in an age of performance. First comes 
the science, and then its application to life. The 
Church is well furnished with grand ideas. It has 
on its hands comprehensive evangelizing schemes, 
whose successful accomplishment will usher in the 
millenium. What she now wants is agents to exe- 
cute them. The Church has just now started forth 
from the ignominious repose of centuries, arid trem- 
bles to recognize itself as charged by Christ with the 
evangelization of the world. Shall this work, so 
nobly begun, fail or languish for want of laborers V * 
— for want of that entireness of consecration to the 
cause which its magnitude demands } 

This article, though addressed to young men with 
respect to their peculiar responsibilities, admirably 
sets forth the want and responsibility of the entire 
Church — a higher piety and more entire devotion ; 
in other words, the entire consecration and sanctifi- 
cation of Christians. Let the Church attain to this, 
* Olin's Lectures. 



PBELIMINABY REFLECTIONS. 35 

let Christians claim their privileges and come up 
to the standard, and the world will be a speedy and 
easy conquest. These enlightened and noble views 
cannot produce an undue impression upon the minds 
of the present generation of Christians. 

We repeat it, then, how important that Christians 
have full and truthful views of the extent of their 
privilege, and of the nature and kind of their obliga- 
gations in regard to it ! If there be one want of 
Christendom, at this time, greater than all others, it 
is this. There is learning, there is piety, there is 
zeal ; in our belief there was never more, perhaps 
never so much ; but there is still something more 
wanted than extraordinary learning, piety, and zeal. 
It is that entire consecration, that higher develop- 
ment of the Christian life throughout the entire 
Church, which can never take place until she sees 
the fullness of her privilege, and the terribleness of 
her obligations. With low, or even medium views 
on these points she can never pass into that higher 
life, that "fullness of the blessing of the Gospel," 
that "unity of the faith," that dwelling in God, which 
she must attain before the world becomes regen- 
erate through her instrumentality. We may erect 
churches, found charities, educate ministers, employ 
missionaries, print Bibles, extend far and wide all 
these and a thousand other appliances for the good 
and redemption of the race ; but, though we may do 
incalculable good by such means, we shall fall pain- 



36 CHRISTIAX PURITY, 

fully short of the glorious mission of Christianity, if 
we fail ourselves to see, and if we fail to make the 
world see, that sublime, yea, divine, spiritual perfec- 
tion she places within the reach of, and holds out 
in invitation to, all. Christianity possesses inferior 
and superior blessings ; it may exist in inferior and 
superior degrees of development. What the world 
wants, what the Church wants, is Christianity in 
all its fullness : then, a7td not till then, " shall the 
wilderness and the solitary place be glad, and the 
desert rejoice and blossom as the rose." Let it 
not be inferred that we depreciate the ordinary but 
genuine experience of the Church, the common grade 
of Christian grace ; we certainly do not, but allowing 
it to be all that can in justice be claimed for it, we 
only say it is not equal either to our needs or privi- 
lege : there are still greater blessings in store for 
us. The time has come when w^e need to ascend, 
to press up to a higher, healthier, and purer ex- 
perience — from the inferior to the superior walks. 

But where the need of another book } Allowing 
the importance of the subject, its constantly increas- 
ing moment, and its urgency, particularly at the 
present time, yet has not enough been written, and 
well and ably written, upon it .'* We have the works 
of Mr. Wesley, Fletcher, and Watson ; the devout 
works of Baxter, Owen, and others. Are not these 
sufficient .'' What more need be done but to dis- 
tribute these abroad, and cause them to speak until 



PBELIMmABY BEFLECTIONS. 3; 

Christendom shall arise and gird herself? That these 
have respectively done great service to the cause 
there can be no question. Let the Church be grate- 
ful that God, at needful intervals, has in mercy raised 
lip such minds to enlighten and bless his people. We 
rejoice to believe that they have opened up currents 
of influence and usefulness which will continue to 
flow on, to the refreshing of Zion, for the ages to 
come. 

Were these universally read, less occasion, per- 
haps, would exist for additional volumes on the 
same subject. And yet, even if extensively read, 
they do not supersede the usefulness of other 
treatises. Though excellent, and in the main 
unobjectionable, it may be entirely so, still other 
minds may conceive of the same truths in a man- 
ner, and present them in a form, which will aid 
their influence and prevalence. Though truth is 
ever the same, circumstances are constantly chang- 
ing, and that presentation of it which met the 
want of a former age or a certain place, may not 
so completely fill the demand of another period 
and different locality. The altered circumstances, 
now and yonder, call for a new presentation of the 
old and unaltered truth. Error is a Proteus, ever 
assuming new forms, and attacking truth under fresh 
disguises. It is necessary, therefore, to repeat the 
exhibition of truth in a manner suited to meet these 
varied attacks, and expose these recurring and slightly 



38 CHMI8TIAN PURITT. 

shifted deceptions. These, with one additional con- 
sideration, are our apology for offering the Church, 
and all serious and reflecting men, the present treatise. 
Th$ additional consideration is this : after all that 
has been said and written, neither the world nor the 
Church is fully awake to duty. The work is not yet 
done. There are remaining errors in theory and 
practice, in faith and experience ; and so long as this 
shall be true, there will continue a call for additional 
effort. 

It may be proper further and more explicitly to 
state here, that it is no part of our object to present 
a new theory, not even an improvement or essential 
modification of an old one ; but simply to educe, in 
somewhat different form, what has been exhibited by 
others from time to time. Gaining this, we shall 
have accomplished our highest aim. They, therefore, 
who seek for novel and startling speculations, who 
find pleasure only in the adventurous and rash, who 
delight to see the ancient and respectable torn ruth- 
lessly away to make place for the unfledged and irre- 
sponsible, need expect no entertainment in the fol- 
lowing pages. For such minds we have no fancy to 
write. But to the candid and truth-seeking and truth- 
loving, to the serious and thoughtful, who value truth 
more than singularity, we submit this, our humble effort 
to do good, hoping that they will find both entertain- 
ment and profit in its perusal. A word to such, and 
we proceed directly to our work. We are all liable, 



PRELIMINABY REFLECTIONS. 



39 



in regard to every subject, to be unduly influenced by 
prejudice, swayed by pre-conceptions arising from 
habit constitution, education, association, and other 
causes. The blinding influence of these is obvious, 
all around us and within us, every hour. How great 
the heroism and pre-eminent the moral courage which 
completely exorcises and casts them out of the mind ! 
How indispenable to the highest success that this 
be done ! No one can properly investigate a sub- 
ject, or even successfully examine the researches of 
another, until his mind shall be so enamored of the 
truth as to be willing to follow whithersover she 
leads. 

With regard to the particular subject considered 
in the following pages, it may be that some of our 
readers, from the influence of causes unknown, have 
imbibed prejudices exerting an undetected but fatal 
power upon their whole religious character and 
progress ; blinding them to privilege and restraining 
them from duty ; limiting their usefulness and dimin- 
ishing their enjoyments ! Is it so ? Will the reader 
make inquisition, and with a noble. Christian sin- 
cerity, worthy of hmiself and worthy of the magni- 
tude of the truth involved, give himself to its dis- 
covery and open his heart to its divine impression } 

It is the desire of the author in the preparation 
of this work, to promote the great cause of holiness 
m the earth, believing that he who does this is a per- 
manent benefactor of his race. And rememberinor 



40 CERISTIAI^ PURITY. 

that God's children are scattered throughout the 
entire Church, in all the denominational divisions, 
it will be his effort to avoid all allusions having a 
tendency to inflict needless pain upon any, and at 
the same time to assist all in the glorious work oi 
their common mission — the building up of Christ's 
kingdom in the world, *' and spreading Scriptural 
holiness over all lands." We shall, indeed, give our 
views fully and undisguisedly,but without entering at 
all into merely sectarian contentions, or attempting 
to secure denominational ends. We write for Chris- 
tians, without respect to name, with no thought what- 
ever of their peculiar badge, and with no desire to 
affect their particular relations, but purely to assist 
them in the great matter of Christian experience. 
Here we have a common interest, and may, without 
infringing personal or denominational rights, be ** co- 
workers together," advising, comforting, reproving, 
and exhorting each other, and so *' provoking each 
other to love and good works." 

W^e are, indeed, and we think properly and profit- 
ably, under existing circumstances, distinguished by 
various appellatives and diversified usages and sym- 
bols ; but our foundation, our faith, our experience, 
our hope, our heaven, is one. Children of one Father 
— ransomed by one Saviour — renewed by one Holy 
Spirit — and going forward to one everlasting home, 
we can but feel a fraternal sympathy ; and, overlook- 
ing all petty distinctions, must delight to recognize 



PBELIMmARY REFLECTIONS. 



41 



the invisible bond of a glorious and divine brother- 
hood — the union and fellowship of hearts ! A few 
more revolving suns and we shall " see eye to eye," 
and " know as we are known." Dropping, with our 
clay, the infirmities that in any degree sundered us, 
and leaving our names and badges in the grave, we 
shah flow together and mingle as sunbeams amid the 
radiance of heaven. One song will gladden our 
hearts, one temple resound with our praises, and one 
God be our " all in all." What remains but that noWy 
in anticipation of the future union, we " bear each 
other's burdens, and so fulfill the law of Christ," and 
help each other to "work out our salvation," mean- 
while looking unto God, " who worketh in us to wil"/ 
and to do of his good pleasure .'' " If we shall succeed 
in shedding a single beam upon the path of the most 
humble pilgrim, or in opening up a rill of pleasure to 
any of God's children, or otherwise encouraging the 
faith of Christians, we shall feel that we have not 
labored in vain in the Lord. 

The subject upon which we are about to enter is 
quite as ample as important. To unfold it fully in 
all Its connections, would require elaborate prelimi- 
nary discussions — discussions embracing a wide 
range of topics, and reaching downward to the very 
foundations of theology. However this might accord 
with our personal preferences, or please a portion of 
our readers, we are quite sure it would defeat our 
cardinal object, which is to do the greatest good to 



42 CHBI8TIAN PURITY. 

the greatest number. We must, therefore, content 
ourselves and indulge our friends with a dhect and 
restricted treatise — a simple monograph. The same 
consideration will likewise modify our style and 
mode. Aiming mainly at a practical result, we shall 
not seek either to be learnedly critical or rigidly 
systematic. Rather, it will be our effort to render 
what, to many minds, is perplexed and mystified, 
plain and intelligible ; referring, as occasion may 
require, both to the word of God, which is religion 
in teaching, and to Christian experience, which is 
religion in practice, for the illustration and corrobo- 
ration of our views. This is what the mass of Chris- 
tian minds want ; not speculation, not philosophy, 
but simply practical Gospel truth, so presented as to 
interest the understanding and move the heart — 
privilege unfolded 2ind ditty eiiforced I 

Fully awake to the magnitude of the work we have 
thus briefly indicated, we shall proceed with prayer- 
ful and earnest looking to God for illumination, and 
with diligent study of his word as our guide to its 
execution ; not presuming to hope that we shall suc- 
ceed to the utmost of our wishes, nor yet allowing 
ourselves to despair of at least doing some good. 

May the great Head of the Church, the eternal 
Source of all truth and illumination to his people — 
who hath so wonderfully enriched his servants, ancient 
and modern, with the spirit of wisdom and faith, and 
a sound mind — grant unto us his holy guidance, and 



PBELIMINARY REFLECTIOJ^S. 43 

SO control our tnought and pen, as to cause what 
may be written to redound to his glory ; and, finally, 
when we shall have been sanctified by grace, bring 
both writer and reader to that " heaven " in which 
*'dwelleth righteousness," "God" himself being 
•* the light of it I" 



44 GEItlSTIAN PVBITT 



CHAPTER 11. 

DISCRIMINATION OF THEORIES. 

In discussing the general subject indicated in the 
preceding chapter, we shall encounter a number of 
variant and contradictory theories. It will, I am 
certain, assist to a clearer and more satisfactory dis- 
covery of the exact truth if we present a statement 
of the various theories, and discriminate their spe- 
cific differences. It can be done in a small space. 
By this method our readers will be enabled to com- 
pare them, determine their relative merits, and choose 
from among them whatever of truth they respectively 
possess. 

In pursuing this course we may seem to com- 
mence far behind the immediate object of our 
treatise ; but the attentive reader will soon perceive 
that we are not indifferent to his interest, either as 
it regards aiding him in his search after truth, or 
assurance and repose of mind when he reaches a 
conclusion. In some cases it is important that the 
mind have all the views of a subject, in others a 
single view is sufficient : as the entire beauty of 
some landscapes may be seen from a single stand- 
point, while others require to be studied from dif- 



DISCRIMINATION OF THEORIES. 



45 



ferent positions. In some instances a single state- 
ment presents a truth with such clearness that 
the mind involuntarily rests, assured that it need 
I{)r)k no further. Though any number of other 
statements should be made, no additional light 
Tould be imparted. In other cases the mind is not 
so forcibly seized — a number of views crowd upon 
it requiring careful comparison, or at least particular 
notice, before it can resolve with entire satisfaction 
which among the plausible multitude is more truth- 
ful than the others. It is needed not only that there 
should be argument, but comparison ; the comparison 
assisting even more than the argument. The best 
proof is not always equal to a clear statement, in 
the light of which intuitive conviction is produced. 

It is not an unusual circumstance that objects 
contemplated at a great distance apart in space, or 
at different periods, leave the mind undecided with 
regard to them as to that wherein they agree or 
disagree, and as to which is preferable. We read an 
argument on a given subject, or a statement merely ; 
after awhile we read another which antagonizes the 
first at several points. We cannot tell which pos- 
sesses the greater merit until they are brought to a 
dose and critical comparison. We see a painting 
from the pencil of a distinguished artist, and passing 
away, a week afterward see amid another collection 
the best performance of a rival : we cannot from 
recollection determine between them, but bring the 



46 CHRISTIAN PURITY. 

objects immediately together, and one is astonished 
that he should ever have been for a moment in a 
state of indecision. It is thus sometimes with rival 
views of truth — with contending theories ; all that is 
necessary to decide the mind in regard to them is to 
behold them in juxtaposition. What would have 
seemed plausible enough presented alone, and per- 
haps have met an unquestioned reception, when 
exhibited together with another and antagonistic or 
slightly variant view is promptly rejected. Mere 
statement, unaccompanied with elaborate argument, 
is of incalculable service in the discovery of truth. 

Let us now, therefore, furnish a succinct statement 
of the various theories in answer to the question, 
What is the highest attainable moral and spiritual 
excellence in this life "^ And as it will not greatly 
add to the compass of the statement, and yet may be 
both interesting and useful to the reader, we may 
present, in company with the theological or Chris- 
tian, the philosophical and semi-religious, theories. 

1. Beginning with the extreme view in one direc- 
tion, we find a sect of philosophical speculatists who 
answer it thus : " Man has no spiritual or moral 
character. There is indeed no such thing as spiritual 
or moral character or qualities in the universe. The 
words are mere names of chimeras, describing 
nothing that is. Man is a purely material being, 
and wholly under the dominion of the common inexo- 
rable and unintelligent laws of matter — the despotism 



DISCBIMINATION OF THEORIES. 47 

of blind fate. No quality attaches either to his per- 
son or act which makes him differ in any respect 
from any other animated clod: Neither his actions 
nor affections can be said to be right or wrong, good 
or bad. The offspring of necessity himself without 
his consent or agency, his entire life, whether of 
thought expressed in action, or emotion confined 
within the recesses of his own bosom, or instinctive 
passions clamoring for their gratification, is but a 
chain of unavoidable sequences, for which he cannot 
be said to possess either merit or demerit, any more 
than the vegetable organism for its growth, or the 
unreflecting brute for its sports and appetit'^.s. The 
entire realm of life is of precisely the same kind and 
character, being nothing other than a manifestation 
or endeavor of the blind and irresponsible impulses 
of matter." This school of materialistic fatalists, 
always few, may be said to have descended to the 
lowest possible level in their speculations about 
morals. From this deep abysmal platform other 
schemes rise up in successive gradations, approxi- 
mating, then reaching, and finally, to as great an 
extreme, transcending the truth. 

2. Another class, like the one already quoted, 
nssuming rather a philosophical than religious style, 
go somewhat beyond their brethren in their admis- 
sions. They allow moral character to human actions, 
that is, that these are bad or good, but they disallow 
it to the affections ; at the same time they leave it 



48 CHRISTIAN PURITY, 

extremely questionable whether they admit the ex- 
istence of a proper spiritual soul in man, or, like 
those named above, reduce him to a mere material 
organism. According to their view, the sum of a 
man's outward actions makes up the texture of his 
moral character, without any regard whatever to his 
internal sentiments, emotions, affections, or even 
intentions, for which he is as irresponsible as he is 
for the flight of the birds over his head, or the circu- 
lation of the blood in his system. The moral quality 
which they predicate of men means simply that men 
do, or may do, certain things which are either harm- 
ful or beneficial, and so they themselves are either bad 
or good. These allow some progress in moral excel- 
lence, but of course only with respect to outward ac- 
tions ; here, indeed, the advancement may be the great- 
est imaginable, varying from the extreme of the most 
abandoned dissoluteness to the highest and most 
unexceptionable fidelity to the laws of right. The 
inward life, embracing the imagination, thoughts, 
feelings, and purposes, has no moral character what- 
ever, and so here there can be no improvement, one 
state differing nothing in moral complexion from 
another. As a shrub, which is without moral char- 
acter, makes no advance or retrogression in moral 
excellence when it blooms in the spring or decays 
in the autumn, so the inward life of man, being 
also without moral character, neither advances nor 
retrogrades, when it passes from one extreme to 



DISCRIMINATION OF THEORIES. 



49 



another in the kind of its affections. Two men who 
perform the same acts precisely have precisely the 
same moral character though the one, in heart, may 
be corrupt as a fiend, and the other as pure as an 
angel; the one purposing the most deadly wrong, 
the other intending the utmost good. The act pos- 
sesses the moral quality and imparts it to the subject, 
not the subject to the act. 

3. Next in order is a class assuming the Christian 
name, but certainly, if entitled to that designation at 
all, it must be in the lowest possible sense. They 
hold to the doctrine that man is a spiritual being, 
and that he is in some sense a responsible agent, so 
that the moral quality of goodness or sin attaches to 
him, both on account of what he is subjectively in 
his affections and objectively in his acts. They hold 
also to the possibility of progress in moral excellence 
subjectively and objectively — in the inward states of 
the heart and the outward conduct of the life. They 
do not, however, admit of the possibility of inward 
renewal or regeneration, by which the sources of 
the affections, which were radically corrupt, become 
cleansed and purified. Discarding the doctrine of a 
corrupt and fallen nature, they, with perfect con- 
sistency, deny both the need and possibility of the 
most characteristic doctrine of the New Testament, 
the new birth. With them all moral progress is 
simply reform. Whether as philosophers or theolo- 
gians, they recognize nothing in the wants of man 



50 CHRISTIAN PURITY. 

more radical than a change from evil to good in tlie 
conduct of his life. That guilt is a stain which 
cleaves to him, and needs to be and may be purged, 
they utterly deny. The conjoint offices of the atone- 
ment and Holy Ghost have no place in their scheme 
of human elevation. 

4. Next in order we come to the view maintained 
in common by all orthodox Christians, of whatever 
name or sect — the catholic platform upon which they 
all stand, and whence they unitedly contend for, at 
least, so much of " the faith once delivered to the 
saints," namely, the belief that man has moral char- 
acter, not only with respect to his actions, but also 
with respect to his affections, embracing both and 
equally his outward conduct and his inward nature ; 
and further, that moral and spiritual progress is pos- 
sible, not only to the extent of reformation from 
sinful habits, and pardon for previous sin, but also 
to the extent of an inward change, a radical renewal 
of the nature itself, by which the sources of the affec- 
tions become purified, and the man is made, in a cer- 
tain sense, a new creature. 

This, we have said, is the common ground occupied 
by all evangelical Christians. It may be well to be 
more particular and full in its statement. Three 
things are seen to be included in the theory : 

1. Reformation, which consists in a change for 
the better in outward conduct ; " the ceasing to do 
evil and learning to do well." This, they all agree, 



DTS CRIMINATION OF THEORIES. 51 

may and ought to be thorough. While they allow 
that all men do commit acts of sin, and yield to 
habits of sin, they agree that from all such acts and 
habits there may and ought to be a perfect turning 
away. 

2. Pardon or remission of the guilt of former sins, 
styled justification. This is understood, with great 
unanimity, to mean simply forgiveness, or the re- 
moval of the condemnation incurred by past sins, 
whether of the life or affections. The difference of 
moral state between a man justified and one not 
justified is this : both have sinned, it may be equally ; 
but one has renounced his sins and obtained pardon 
for them, the other retains his, and remains under 
their guilt and subject to their punishment. In 
point of fact both are sinners ; but in view of certain 
reasons, part of which relate to God and part to the 
subjective states and acts of sinners themselves, the 
law consents to treat one as though he were not a 
sinner, while it holds the other amenable for his sins. 

3. Renewal of the inward nature, styled regenera- 
tion. This is understood to differ essentially both 
from reformation and justification, as already ex- 
plained, though it is supposed always to accompany 
the latter, and never to be without the former as an 
effect. The general difference between justification 
and regeneration is this : the one is a work done 
for the sinner, the other is a change wrought in 
him ; one is pardon, the other is renewal ; by one 



52 CHBISTIAN PUBITT, 

the legal effect of sin is taken away, by the other the 
principle of a new life of righteousness is implanted j 
one removes condemnation, the other removes cor- 
ruption ; one affects the relation, the other affects 
the nature. In justification God consents to regard 
the sinner, for Christ's sake, as though he had not 
sinned ; in regeneration he takes away from his heart 
" the love of sin," and imparts to him a new class of 
affections and dispositions, the principle of a new 
life, which gives him power over sin. Renewal or 
regeneration being a concomitant of pardon, or in- 
variably occurring in connection with it, in common 
Christian parlance the two are represented by the 
one term justification. A soul forgiven and renewed 
is said to be justified. 

To this grade of moral and spiritual character all 
evangelical Christians believe it is possible to attain ; 
nay, not only possible, but indispensable to present 
and final salvation. Nothing short of it entitles to 
the Christian name or admits into the Divine family. 
There may be slight variety in the idioms of sects, 
in the nomenclature of denominations, in the spoken 
and written parlance of the schools m theology ; but 
in regard to the thing itself there' is no difference — 
there is entire harmony. 

But now, starting from this common center, as to 
what is the specific degree of attainment implied in 
justification and regeneration, and as to whether any 
thing more or beyond is attainable in this life, are 



DISCRIMINATION OF TSBOMIES. 



53 



several divergent theories, more or less essentially 
dissimilar, and of very great moment indeed. It will, 
we are persuaded, subserve a good purpose to state 
and classify these divergencies, so as to enable us to 
ascertain precisely what are the various views enter- 
tained, and assist us to choose between them. There 
is a difference in the mode of stating what is precise- 
ly the effect of justification and regeneration upon 
the character of the behever. What the difference 
is will be made to appear by a more extended and 
particular statement. 

(i.) Some contend that the character attained in 
the moment of pardon and regeneration, and pro- 
duced by them conjointly in the believer, is one of 
actual holiness, of entire purity, of complete free- 
dom from sin, of perfect cleansing from inward, as 
well as outward corruption and defilement ; in other 
words, that the believer is as completely and thor- 
oughly sanctified in the moment when he is justified 
and renewed as he ever can be. 

(2.) Others do not receive this view. Their idea 
rather is this : that justification brings to the offender 
pardon for all past sin, with deliverance from its gi.il t, 
so that no sin remains to condemn ; but they do not 
believe that the soul is thereby entirely sanctified. 
They hold that regeneration is a renewal of the soul, 
a quickening, the implanting of a new life, so that it 
brings foith the peaceable fruits of righteousness, has 
victory over sin, is enabled to resist corrupt tendencies, 



54 CHBISTIAN PUBITY, 

and has joy and peace in the Holy Ghost ; a change 
by which the preponderating tendencies are turned 
toward God, the love of sin destroyed, its dominion 
broken, and a desire and relish for, and longing after, 
holiness begotten. It is their belief, however, that, 
while the old sinful nature is brought under and 
broken, it is not dead ; that sin remains alive in the 
members to such a degree as often to taint or corrupt 
the soul. That the new life is not full. They do not 
believe that, in the soul thus regenerate, entire sancti- 
fication has necessarily taken place, although they do 
allow that in some instances this may be the case. 

2. In consequence of this difference there are other 
and very wide divergencies. 

(i.) Those, of course, who take the former view, as- 
suming regeneration to be synonymous with " entire 
holiness," do not think that any thing more is neces- 
sary or possible. Having gained regeneration, they 
conceive that the highest distinctive attainable state 
is already reached. 

(2.) Those, on the other hand, who take the latter 
view, that regeneration and entire sanctification are 
neither identical nor synchronic, but different and 
distinct, branch off from this common goint into vari- 
ous and widely dissimilar opinions. These diversities 
may be classified as follows : 

First. Some believe that, though regeneration does 
not imply entire sanctification — is not synonymous 
with it — yet it is the highest attainable state during 



DiaCRIMINATION OF THEORIES. 55 

this life ; they believe it to be impossible to become 
entirely sanctified in this world, or until the soul is 
separate from the body ; and further, that in death 
all believers will thus be made holy. These do not, 
of course, think that entire sanctification is to be 
sought for in this life ; or that, if sought ever so dili- 
gently, it is to be obtained. 

Second. Others still, agreeing with these in the 
leading idea, that regeneration and entire sanctifica- 
tion are not identical, do hold that regeneration is 
sanctification begun ; and further, that sanctification 
will be completed just before death, by a ripeness and 
maturity of the graces implanted in the moment of 
regeneration, and that death will ensue immediately 
when this maturity takes place, as the ripened fruit 
will dislodge itself from the bough ; because, being 
thus fitted for heaven, the soul has nothing to hinder 
its consummate bliss, and will rise to it immedi- 
ately. All believers will live until they ripen into 
this maturity, and not a moment longer. These 
views, so apparently alike, differ in this : the former 
hold to a sanctification supernaturally and directly 
wrought in death, distinct from regeneration, and as 
a qualification for heaven ; the latter believe sanc- 
tification to be a simple maturity of regeneration, 
attained by grovv^th and time, and that then death 
ensues to release the purified spirit and remove it to 
its glorious mansion. Though seemingly small, the 
difference is really considerable and quite radical. 



56 CHRISTIAN PURITY, 

Third. Still another class differs from both the 
above, holding with them in common that regenera- 
tion and entire sanctifiation are not identical ; with 
the last, that regeneration is sanctification begun, and 
entire sanctification regeneration matured or ripened 
into holiness : but differing from them both in this 
respect : that they believe that this maturity may take 
place long before death, and be enjoyed during life ; 
that a person may attain to a completely sanctified 
state, and exemplify and enjoy it in this world. Yet 
in their estimation entire sancification in all cases, 
and necessarily, is distinct only as a point in the 
progress of regeneration, not as a separate and addi- 
tional work — attained by gradual grozvtJi, not by direct 
agency. 

Fourth. But finally : another class, agreeing with 
all the former that entire sanctification and regen- 
eration are not identical, and with the two last named 
that regeneration is sanctification begun, differs from 
them all in that they believe entire sanctification 
may be an immediate or instantaneous work, and 
is almost always a distinct one; to be attained by 
the agency of the Holy Spirit, through faith, at any 
time when the requisite faith is exercised, and, once 
so attained, is an experience to be enjoyed during 
life. They do not, however, hold that in all cases it 
is so separate and marked as a distinct work that it 
must necessarily be known at precisely what moment 
it transpired. It may be reached by such gradual 



DISGRnTINATION OF THEORIES. 57 

and imperceptible stages as to make it impossible to 
tell when the river widens to the sea — when the un- 
folding bud opens to the consummate flower — yet 
whenever reached, it is a line passed, which differen- 
tiates what follows from what preceded in kind and 
degree, as the mature differs from the immature. 

With those holding the two views last named there 
may be a greater or less difference ; the real and 
chief dissimilarity is, as we conceive, in these partic- 
ulars. The former regard entire sanctification as dis- 
tinct from regeneration only as a state of ripeness is 
distinct from a state of ripening. They hold that by 
lapse of time the one state follows the other, as man- 
hood follows infancy. They do, however, allow that 
the progress is not uniform — that the analogy does 
not therefore hold strictly. In the case of fruit a 
definite time completes the ripening ; in the case of 
infancy a fixed period of growth brings it to man- 
hood. They do not suppose the cases to be similar 
in this respect. They allow that the work of entire 
sanctification may be retarded or accelerated by 
greater or less religious endeavor. With regard to 
most believers they do not suppose it takes place 
consciously before death. But whoever does attain, 
attains simply by a regular and gradual process, 
gliding unconsciously from the one state into the 
other. They believe that all Christians ought to aim 
at and reach this state of grace somewhere along the 
line of their experience. 



5 8 CEBI8TIAN PURITY. 

The latter allow that in every truly and eai nestly 
religious life there is a constant progress toward 
entire sanctification ; but they hold that by a special 
effort of faith and self-consecration the child of God 
may secure such an influence of the Holy Spirit as 
to enter at once, and consciously, upon this blissful 
experience. Their main objection to the former view 
is, that the analogies employed are misleading : beget« 
ting in the mind the idea of slow and natural progress 
toward a point which may be reached at some un- 
known period, and so neutralizing those masterful 
efforts of faith, that should bring the victorious soul 
into immediate possession. They believe that it is 
the privilege and imperative duty of all believers to 
enter at once into this highest heritage of faith, and 
that delay is cruel, needless, and culpable loss. 

Whether the difference between the state of the 
truly justified and really regenerate believer, living 
in the enjoyment of this great grace, and that of the 
entirely sanctified, who by long stages of growth or 
sudden enlargement has entered this higher expe- 
rience is one of kind or simply of degree, they are 
not at perfect accord : some asserting with great 
boldness that the states are different in kind, as well 
as degree : that one who is entirely sanctified enters 
an experience as distinct in kind from mere justifica- 
tion as that is unlike penitence. 

These, so far as we are informed, are the only 
theories extant on the subject. There may be others ; 



DISCBIMINATION OF THEORIES, 59 

or there may be other modes of expressing those indi- 
cated, doubtless there are ; but extensive reading 
and correspondence on the subject has not dis- 
covered them to us. We have endeavored to make 
the statement with candor and clearness — marking 
the points of agreement, and discriminating the 
points of difference as sharply as possible. 

The statements have necessarily been brief and 
condensed, and there may be consequent obscurity : 
but, with reasonable effort, I think the precise idea 
we have sought to express will be discovered. 

In one thing the diversified theories all agree, 
namely, that there is such a thing as entire sanctifi- 
cation ; that it is to be experienced by believers at 
some time, and by some process, before they are 
admitted into, and as preparatory for, heaven. They 
differ mainly as to the time and the manner. Very 
important points of disagreement indeed, but by no 
means so important as the points of agreement. 

In addition to these points of difference are some 
other disagreements, as to the precise nature of entire 
sanctification, also with respect to the means of its 
attainment, retainment, and other kindred subjects ; 
these need not be stated here, as they will naturally 
come up when we come to treat of these subjects 
specifically. 

The various theories are now distinctly before us. 
Which is true } Or what is the truth among them 
all."* The reader, it may be, has already made up 



6o CHRISTIAN PURITY. 

his mind — reached his conclusion. With the rapidity 
with which genius perceives and appropriates truth, 
he has resolved the issue, and brought back his 
verdict. Impatient with the tardy process of weigh- 
ing reasons, testing differences, and determining 
evidences, he has rushed to the ultimatum, with sud- 
den and tremendous bounds, and rests secure of his 
success, without the wear and fatigue of consecutive 
process. Or, it may be, he has traveled over all the 
ground, carefully investigated every step, studied all 
its bearings, and, in the most cautious and safe 
method, arrived at his final and matured conviction. 
At all events, his mind is made up. May the Infinite 
Spirit aid us each to know the truth ; and may he so 
overrule our prejudices, and so deliver us from the 
blindness of unbelief, and so inspire us with resolute 
and heroic purpose, that we may follow the heaven- 
descended guide, until we come into the brightness 
of the perfect day. 



CHRISTIAN PBIVILEQE. 6l 



CHAPTER III. 

CnillSTIAN PRIVILEGE OR ENTIRE HOLINESS DEFINED. 

1. The following pages will be given to a de- 
fense of the ultimate theory in the above category. 
In our deepest conviction it contains the truth — 
nothmg but the truth — the entire truth ; — a truth 
the most momentous, and also the most glorious 
in the universe : " Man may be holy and live ! 
Man must be holy or he cannot live, in the highest 
sense ! " 

Before we enter, however, upon the defense of the 
view we have espoused, having shown the exact par- 
ticulars in which it diverges from others, it is desir- 
able — nay more, it is important — that we explain more 
fully our whole and precise understanding of it in 
its carrying out and completeness. We assume the 
practicability of " entire holiness, sanctification, per- 
fection, purity, freedom from sin," properly so called 
— that these terms imply a state, distinct alike fron 
regeneration and justification, embracing each, an J 
superior to both. Now, how obviously proper the 
mquiry ! What do we exactly mean by these terms } 
What is our idea of the state, or work, or experience 
they describe ? 



62 CEltlSTIAN PURITY. 

In all utterance and communication of truth nothing 
is so desirable as the exact apprehension of the idea 
intended to be conveyed by the words employed. In- 
deed, most of the discussions on moral subjects are for 
the want of this mere logomachy — a strife about words. 
One disputant attaches one idea or set of ideas to 
words and phrases, another attaches entirely differ- 
ent meanings, and the debate waxes fierce. The ideas 
of the disputants, it may be, do not disagree, but they 
suppose they do because they have not waited to 
agree about the meaning of the words employed. 
Time lost in statement is time gained in the after 
stages of investigation. Clearness here is better 
than a thousand arguments. Without this, indeed, 
every argument and every illustration may tend to 
deeper mazes, and more inextricable intricacies of 
confusion and error. What avails argument, what 
profits reasoning, if the point discussed be not clearly 
apprehended.'' To prevent all reasonable ground of 
misapprehension as to the significance we attach to 
the words we employ ; to leave no excuse for miscon- 
ceiving the doctrine we teach, believing that when 
understood rightly it will find ready acceptance ; to 
harmonize its friends and disarm its enemies ; and to 
impress all Christians and all candid and sincere 
minds who have some appreciation of the blessings 
of our holy religion with its certain truth and sur- 
passing beauty and loveliness, we subjoin a minute 
and particular statement of our meaning. 



CHRISTIAN PUIYILEGE. 63 

For the utmost explicitness we ask special atten- 
tion to some ideas which we disclaim. If any hold 
them we do not. 

1. And first : we do not include in our idea of the 
highest attainable state of " holiness," or *' entire holi- 
ness," (and we employ the phrases entire holiness, 
entire sanctification, perfect purity. Christian per- 
fection, and freedom from all sin in precisely the 
same sense,) infallibility of the intellectual processes 
or faculties. We constantly admit that this is not 
to be expected in this life ; nay more, we affirm that 
the most perfect and holy men are always subject to 
imperfections in these respects while they remain in 
the body ; liable to be imposed upon by deceptive 
appearances — to arrive at false conclusions — to per- 
petrate incorrect and sophistical reasoning — to be 
misled by unfaithful memory, illusory observations, 
erratic imaginations — to form unauthorized surmises 
and suspicions — to entertain incorrect, and even ab- 
surd opinions about many things, and to all other 
sinless mental aberrations and imperfections incident 
to humanity in its fallen and degenerate state. These 
we do not regard as having any more moral quality 
than defective sight or maimed feet. They are infirm- 
ities, or results of infirmities, of the intellectual natuie, 
and express nothing of the moral or spiritual state 
of the subject. In harmony with this view Mr. 
Wesley says : " They," sanctified believers, " are not 
perfect in knowledge. They are not free from igno- 



64 CHBISTIAX PURITY. 

ranee, no, nor from mistake. We are no more to 
expect any living man to be infallible, than to be 
omniscient. They are not free from infirmities, such 
as weakness or slowness of understanding, irregular 
quickness or heaviness of imxagination. Such in 
another kind are, impropriety of language, ungrace- 
fulness of pronunciation, to which one might add a 
thousand nameless defects, either in conversation or 
behavior. From such infirmities as these none are 
perfectly freed till their spirits return to God." * 
Again, in another connection, he says : " Do you 
afiirm that this perfection, excludes all infirmities, 
ignorance, and mistake ? I constantly affirm quite 
the contrary, and always have done so. But how 
can every thought, word, and work be governed 
by pure love, and the man be subject at the same 
time to ignorance and mistake I I see no con- 
tradiction here : ' A man may be filled with pure 
love, and still be liable to mistake.' Indeed, I do 
not expect to be freed from actual mistakes till this 
mortal puts on immortality. I believe this to be 
a natural consequence of the soul's dwelling in flesh 
and blood. For we cannot now think at all, but by 
Ihe mediation of those bodily organs which have 
suffered equally with the rest of our frame. And 
hence we cannot avoid sometimes thinking wrong, til] 
the corruptible shall have put on incorruption.' f We 

* Plain A.Cv;ount, p. 21. 

•| Pjam Account, p. 63. Christian Manual, p. 12. 



CnniSTIAN PRIVILEGE. 65 

do recognize a direct connection between the mora] 
condition of the soul, and the mental powers, and 
their operations. Sin obscures and weakens, and 
holiness strengthens and invigorates ; sin confuses, 
distracts, and leads to error ; holiness tranquilizes 
imparts candor and carefulness, and leads to truth ; 
but there is no such connection between holiness and 
infallibility of the intellectual powers, Ihat the former 
insures the latter. There is nothing in a simple 
natural infirmity, whether of mind or body, of the 
nature of sin, as there is nothing in the perfection of 
either a faculty of the mind or a member of the body 
of the nature of holiness. 

2. We do not include in our idea of entire holiness 
physical perfection. On the contrary, we think it 
consistent with the greatest bodily infirmity, weak- 
ness, disease, deformity, and organic and structural 
imperfection. These are not looked upon separately, 
in themselves considered, as affecting, either to com- 
pleteness or diminution essential spiritual character. 
In our code a perfect physical man may be an i mperfect 
spiritual man, and under most defective physical con- 
ditions may be a most complete spiritual development. 

5. Our idea of a perfectly holy character does not 
include the idea that he will make no mistakes i ? 
the conduct of his life — that he will always act wisely 
and discreetly — or that he will never feel the risings 
of propensities or passions which he may not indulge. 
Actions and feelings result from the views the 



ee CHRISTIAN PURITY, 

mind takes, or the influence of unavoidable constitu- 
tional tendencies. When an improper judgment is 
formed, an improper or incorrect action or feeling 
may follow And so long as the mind is subject to 
eiT and come to wrong conclusions, so long conduct 
and emotions resulting may be also improper. To 
illustrate : I am convinced, beyond a doubt, that my 
neighbor A. is planning the murder of neighbor B. 
A great variety of circumstances have combined to 
work the conviction until every doubt disappears. 
Impelled by a conviction of duty, I warn neighbor 
B. of his danger. Horrified with the crime, I look 
upon neighbor A. with the feelings I should entertain 
for a murderer. Nay, I go further, I cause my fears 
to be known, to the reprobation of him whom I 
believe to be a guilty wretch. But in the end it is 
found that I v/as totally deceived. The deceptive or 
misapprehended circumstances led me to most false 
conclusions. The facts were precisely opposite to 
my convictions. In place of planning and intending 
murder, my misjudged neighbor was arranging to 
compass some great benevolence toward the very 
person I supposed he was plotting to injure. Now, 
in this case my conduct was improper — my feelings 
were incorrect — because my judgment was in error. 
1 hus, a thousand illustrations must readily occur to 
the niind, in which defective judgment will issue in 
improper conduct and feeling. We do not, therefore, 
include in our idea of the highest attainable state of 



CHBI8TIAN PRIVILEOE. 67 

spiritual character freedom from such improprieties 
of conduct and feeling as result from imperfection of 
knowledge, or defectiveness of judgment, or unavoid- 
able constitutional frailties. This is precisely Mr. 
Wesley's doctrine. He says : " But we may carry 
this thought further yet. A mistake in judgment 
may possibly occasion a mistake in practice. For 
instance: Mr. De Renty's mistake, touching the 
nature of mortification, arising from prejudice of edu- 
cation, occasioned that practical mistake, his wearing 
an iron girdle. And a thousand such instances there 
may be, even in those who are in the highest state 
of grace. Yet where every word and action spring 
from love, such a mistake is not properly a sin." * 

It will be perceived that we use the word improper 
in this entire paragraph, for the want of a better, as 
describing an act springing from a mistake — improper 
as a mistake. The act is morally holy and right, since 
it springs from the holiest motive, and the best judg- 
ment of the mind ; but it is not the act that would 
have been if the judgmer.t had not been misled. It 
is improper as to what it should have been with 
better knowledge. It is proper as to the motive 
prompting it. It is morally proper, but intellectually 
a mistake, and concretely a wrong or harmful thing. 
The person perpetrating it is not guilty in any sense 
or unholy in any degree, because of the mistake, or 
lesulting concrete harmfulness. 

* Plaiu Account, p. 64. 



68 CHBISTIAN PUHITT, 

4. We do not include, in our idea of entire holiness, 
freedom from temptation to sin and suggestions of 
evil. These, we firmly believe, will follow us to the 
last ; it may be, to the expiring gasp. So long as a 
tempting devil lives, and our senses have contact with 
a world abounding with evil, and our souls are united 
with an organism whose essence is "of the earth, 
earthy,"* — so long as " we are at home in the body and 
absent from the Lord," f — we expect to encounter 
temptation and evil enticement ; it may be the more 
mighty and desperate as the progress in holiness ad- 
vances. Our Saviour " was tempted of the devil." J 
" The disciple is not above his Lord." § Adam and 
Eve were tempted before they fell, and while they 
were holy. Mr. Wesley always held this view — this 
is his language : " Neither can we expect till then 
[till the spirit return to God] to be wholly freed from 
temptation ; for the * servant is not above his Master.* 
But neither in this sense is there any absolute per- 
fection on earth." || 

It is not the office of grace to eradicate human 
passions. There is nothing in them, when existing 
in a normal state, of the nature of sin. They were at 
first implanted in the holy pair. They will remain 
in humanity while the earthy life remains. Holiness 
requires their proper subjugation and use. They 
are in their nature physical, and wholly void of moial 

* 1 Cor. XV, 47. f 2 Cor. v, 6. if Matt i?, 1. 

§ Matt X, 24. I Plaiu Account, p. 21. 



CHRISTIAN PRIVILEGE. 69 

character except as they become hist rumen ts of 
righteousness or unrighteousness. All temptation 
to evil, so long as it is external, is without sin. It 
becomes sin only when it finds concurrence within. 

5. We do not include in our idea of holiness, 
impeccability, or exemption from liability to sin. 
On the contrary, we believe that one who is entirely 
sanctified may fall away, so as to lose his state — may 
sin, and bring guilt and condemnation again upon 
his soul — is ever liable to this, and consequently 
under constant need of personal watchfulness and of 
Divine assistance. 

The holy Adam fell. In a world where there is 
so much to taint, so many sources of temptation, so 
great personal frailties — frailties remaining after all 
renewing in holiness — in such a state of probation 
and under such circumstances of powerful continuous 
assault, not only will it be possible to fall away, but 
it must be accounted a matchless marvel of grace 
if the soul do not soil its spotless robes. 

6. We do not include in our idea of holiness free- 
dom from sorrow. Had there never been sin, possi- 
bly there had never been sorrow ; but the holy Jesus 
sorrowed, so while upon earth may his most holy 
disciples. " The servant is not above his Lord." * 
" Many are the afflictions of the righteous, but the 
Lord delivereth him out of them all." f Neither 
afflictions nor great sorrows imply personal sin. It 

♦John xiii,16. \ Psalm xxxiv, 19. 



70 CHRISTIAN PURITY, 

is in heaven that " tears are wiped from all faces," * 
not upon earth. While there are forms of sorrow 
which holy beings cannot suffer, there are also pains of 
body and anguishes of mind which are inseparable 
from the earthly life to which they are exposed. They 
are neither tokens of divine displeasance nor indica- 
tions of personal guilt, but results of sojourn in a 
world where sin has initiated curse. 

7. We do not include in our idea of holiness per- 
fectiun of degree, or attainment beyond which there 
is no progress — a state in which the soul has gained 
the highest summit of holiness, the greatest reach 
of perfection;, at which its progress will be stopped, 
and where it will linger in monotonous equipoise 
through eternity. On the contrary, we exult in the 
liope and belief of ceaseless progress, of intermin- 
sble and everlasting advancement — progress while 
we live, progress after death. As the defects and 
infirmities of this mortal state are overcome or 
removed — as the mind expands and unfolds its ener- 
gies, ever increasing in knowledge, rising to nev^/ 
and more glorious views of God, clearer and sublimer 
apprehensions of the great principles of his divine 
government, embracing in its grasp of faith com- 
pleter views of the great atonement, and mounting 
upward to loftier and nobler conceptions of worship 
— so will the sublimities of its moral perfection wax 
brighter and brighter, and become still more and more 

*Rev vii, 17; xxi, 4. 



CHRISTIAN PRIVILEGE. . 71 

intensely glorious. Thus will it expand through 
time, and beyond time, throughout eternity. ''Be- 
holding, as in a glass, the glory of the Lord," it will 
be " changed hito the same image, from glory to 
glory ; " * always loving, but ever increasing in love ; 
ever praising, but ceaselessly ascending into loftier 
anthems ; adoring without interruption, but glow- 
ing on with ever-brightening fervors, and adoring 
with intenser admiration. Harmonizing with this 
statement, Mr. Wesley says : " It [perfection] is im-» 
provable. It is so far from lying in an indivisible 
point, from being incapable of increase, that one per- 
fected in love may grow in grace far swifter than he 
did before." f 

A being of inferior capacities may be as free from 
the taint of sin as one of much more exalted powers. 
Adam, unfallen, was as holy as Gabriel, but he was 
neither so lofty in his powers of holiness nor so 
rich in his experience. The soul itself grows in its 
capacity, and as its increased powers are filled it ad- 
vances in holy experience. If there is sphere for 
improvement when a soul is pardoned ; if in its 
struggles with remaining imperfections and unerad- 
icated sinfulness its young and tender graces may 
expand and become rugged and strong ; so if it should 
in some supreme moment become suddenly filled 
with love, even to the measure of the great command, 
"* Thou shalt love the Lord thy God with all thy heart, 

* 2 Cor. iii. 18. f Plain Account, p. 167. 



72 CHRISTIAN PURITY. 

and with all thy soul, and with all thy strength, and 
with all thy mind," * it would not henceforth remain 
stationary, but rather, quickened with a deeper life, its 
growth would become more rapid. Its holiness would 
become more lusterfui and glorious. It is the thrifty 
tree, along whose fibers circulates the most unob- 
structed living sap, which grows most. 

We have thus stated, as briefly as practicable, some 
things which we do not include in our idea of Chris- 
tian perfection or entire holiness. 

Let us now, with as much clearness as possible, 
state what we do include in it. 

1. We believe it a Christian's privilege to attain 
to a state in which he will be entirely free from sm^ 
properly so called, both inward and outward ; a state 
in which he will do no act involving guilt, in which 
he will possess no unholy temper, in which the entire 
outward man of the life, and the entire inward 
man of the heart, will be pure in the sight of God. 
It is not said that evil and vicious suggestions will 
not be made to the soul in such a state, but both 
that there v/ill be no outward compliance nor in- 
ward sympathy with the suggestion. 

Perhaps there is no point of the discussion where, 
^lore opportunely than here, we can consider the 
precise question. Where do sin and temptation touch ? 
or, Where does temptation culminate into sin } This 
is one of the most difficult and delicate points in the 

*Lukex, 27. 



CHRISTIAN PRIVILEGE. 



n 



entire discussion. There is no difficulty at all \vitli 
the proposition that temptation is not sin ; nor is 
there any with the other proposition, that a holy being 
may be tempted, since both the holy Adam and the 
holy Jesus were tempted ; in the one case before sin, 
and in the other without sin. The exact point of 
difficulty is, at what precise point along the line of 
temptation it is that the tempted soul begins to sin ; 
what of influence the temptation may be supposed 
to have before the soul becomes tainted. It is clear 
that it is not at the point where the evil is suggested 
that sin begins, for in that case the temptation and 
the sin would be inseparable, if not identical ; but our 
Lord was tempted without sinning. Is it, where the 
evil thing suggested awakens a miovement of the pas- 
sion to which it is addressed t Not necessarily, we 
think, since any thing to be a temptation must have 
a natural power to awaken impulse toward it, and 
sin does not reside in a mere impulse of nature. Is 
it just beyond the natural impulse which has been 
awakened by its appropriate ^object, when the soul, 
knowing that it ought to resist, entertains or feels a 
disposition to yield .'' We think it is precisely at 
that point where the soul is conscious of a dispo- 
sition to yield to what it supposes to be sin, that 
'.s discovered sinfulness, and the beginning of sin. 
And our doctrine is, that a soul may be so com- 
pletely dead to sin and alive to God, that however 
atti active the object of evil may be to nature, the 



74 CEBISTIAN PURITT. 

soul will have no corresponding movement toward it. 
The natural appetite or passion may feel the blind 
impulse, but the moral nature feels it not at all, but 
tuins away from it with recoil. 

It may be well to explain here, more particularly, 
both with respect to the natural dispositions and pro- 
pensities. These are not supposed to be destroyed 
when a soul is entirely freed from sin, but only brought 
under right government and restored to a proper char- 
acter — not allowed to be instruments of sin. Evil dis- 
■positions and propensities are but perverted forms of 
good ones ; and hence, holiness or sanctification con- 
sists not in the eradication of them, but in the restora- 
tion of them to their legitimate character and use. 
Nothing is further from the truth than the idea that 
any work of grace destroys any power either of the 
soul or body, or imparts any new faculty. Grace 
enters the soul to restore dead affections, make them 
alive, make them grow, and to exscind and pluck up 
false growths ; to make the soul right, not to destroy 
any part of it or create any new parts. The passions 
of the body are not, any more than the faculties of the 
soul, removed. They are but regulated ; they remain, 
and have their appropriate use as much in the entirely 
sanctified as in the unfallen Adam ; but they are serv- 
ants of righteousness now, and not of sin. 

The above view is expressed by Mr. Wesley thus : 
"This perfection implies a deliverance from evil 
thoughts and evil tempers. First, from evil or sinful 



CHBISTIAN PBIVILEQE. 75 

thoughts. But here let it be observed, that thoughts 
concerning evil are not always evil thoughts. A man, 
for instance, may think of murder, which another 
has committed, and yet this is no evil or sinful 
thought. So our blessed Lord himself doubtless 
thought of or understood the thing spoken by the 
devil when he said, * All this will I give thee if thou 
wilt fall down and worship me.' Yet had he not evil 
or sinful thoughts, nor, indeed, was capable of any, 
because his will was always right with the will of his 
Father. Indeed, a thousand thoughts which are 
raised in our minds by outward objects or by injec- 
tions of the devil are evil in one sense — they are 
troublesome ; but they are not sinful while they have 
no concurrence of the will and the heart remains- 
right with God. Sinful thoughts proceed out of 
sinful hearts ; but if the heart be made good, the 
thoughts will be good also. Christians may be 
cleansed from sinful tempers which remain in the 
heart after justification ; yea, they may be cleansed 
from 'all sin, all filthiness of the flesh and spirit,* 
from all desire or self-will, from all pride, anger, im- 
patience, and the like, so that no root of bitterness 
or sin, nothing to mar our peace or grieve the Holy 
Spirit, shall be found in us. Old things shall be 
done away, and all things become new. We may be 
sanctified wholly." There is undoubtedly a common 
mistake upon this subject, which confuses and dis- 
tresses many minds, especially with regard to the 



y6 CHRISTIAN PXmiTT. 

propensities and passions. These some imagine are 
evil in themselves, and so conclude that they must 
be extirpated before entire sanctification can be en- 
joyed. It is not so. Every natural attribute and 
motion, both of the mind and body, is good in its 
proper use, and then only becomes evil when it is 
permitted to be the instrument of sin. It is not its 
existence that is sin, but its improper or unlawful use. 
2. But, additionally, we include in our idea of 
entire holiness more than mere freedom from sin 
in the foregoing sense. That is merely a negative 
view; it has a positive character. We believe it to 
include, in the second place, besides this, the spiritual 
graces, as love, meekness, humility, and such like, in 
perfection — perfection, not of measure, but of kind. 
By this we do not mean that these holy graces are 
so complete in measure and growth as to forbid 
higher development, so that the soul, in this state, 
can never love more, be more meek, more humble, 
more believing : in this direction we believe there 
will be constant progress ; as explained in another 
place, everlasting improvement, as the capacities 
continue ever and endlessly to enlarge : — but we 
do mean that these graces exist in the entirely 
sanctified soul without alloy, without mixture, in sinu 
plicity. There is nothing therein contrary to them, 
and they exist in measure corresponding to tlie pres- 
ent capacity of the soul possessing them. In such a 
soul, when Satan comes to make inquisition for his 



CHBI8TIAN PRIVILEGE. yy 

own, he finds nothing ; when God comes to it, he 
finds all that it possesses to be in harmony with him- 
self — a throne whereon he reigns without a rival, an 
empire wherein he exercises undisputed dominion. 
Mere finiteness of a faculty or affection or grace 
may be said to be an imperfection as compared with 
the infinite, but cannot be said to be a sinful imperfec- 
tion. A moral differs from a natural defect in this, 
that the ore is voluntary, the other is constitutional ; 
the one is sinful, the other is blameless. If a finite 
soul be to its utmost capacity filled with love, it is 
perfectly holy, though its capacity be capable of 
endless expansion. But no soul can with truth be 
said to be entirely sanctified in which there is any 
remaining sin, any alloy of malice, any moral defect. 
It must be free from taint to the utmost, and in its 
full measure filled with righteousness. It may be 
thus, and when it is, it is perfectly pleasing to God, 
and just as he would have it. There is nothing 
belonging to it he would at present take away, and 
nothing that he would add. He would but let it go 
on growing and enlarging for ever. 

This, in our view, is the high and blood-bought 
privilege of every believer, and it is therefore what 
we call Christian perfection. 

In perfect accordance with these views are the 
subjoined, from the pen of Mr. Wesley : 

" But wliom, then, do you mean by * one that is per- 
fect .? ' We mean one in whom is ' the mind which 



78 CHEI8TIAN PURITY. 

was in Christ,' and who so 'walketh as Christ also 
walked ; ' a man ' that hath clean hands and a pure 
heart,' or that is ' cleansed from all filthiness of the 
flesh and spirit ; * one in whom is no occasion of stum • 
bling,' and who, accordingly, ' does not commit sia 
To declare this a little more particularly : we under- 
stand by that scriptural expression, * a perfect man,' 
one in whom God hath fulfilled his faithful word, 
* From all your filthiness and from all your idols will I 
cleanse you : I will also save you from all your un- 
cleannesses.' We understand hereby one whom God 
hath * sanctified throughout, in body, soul, and spirit ; ' 
one who * walketh in the light as He is in the light ; 
in whom is no darkness at all, the blood of Jesus 
Christ his Son having cleansed him from all sin'.' 

" This man can now testify to all mankind, ' I am 
crucified with Christ : nevertheless I live ; yet not I, 
but Christ liveth in me.' He is 'holy as God who 
called ' him ' is holy,' both in heart and ' in all man- 
ner of conversation.' He ' loveth the Lord his God 
with all his heart,' and serveth him 'with all his 
strength.' He 'loveth his neighbor,' every man, 'as 
himself;' yea, 'as Christ loveth us;' them, in par- 
ticular, that ' despitefully use him and persecute him, 
because they know not the Son, neither the Father' 
Indeed, his soul is all love, filled with 'bowels oi 
mercies, kindness, meekness, gentleness, long-suffer- 
ing.' And his life agreeth thereto, full of ' the work 
of faith, the patience of hope, the labor of love. 



CHRISTIAN- PRIVILEGE. 79 

'And whatsoever' he 'doeth, either in word or deed,' 
he ' doeth it all in the name,' in the love and povv'er, 
* of the Lord Jesus.' In a word, he doeth ' the will 
of God on earth, as it is done in heaven.' 

" This it is to be a perfect man, to be ' sanctified 
throughout ; ' even ' to have a heart so all-flaming 
with the love of God' (to use Archbishop Usher's 
words) 'as continually to offer up every thought, 
word, and work as a spiritual sacrifice, acceptable to 
God through Christ.' In every thought of our hearts, 
in every word of our tongues, in every work of our 
hands, to ' show forth His praise who hath called us 
out of darkness into his marvelous light.' O that 
both we, and all who seek the Lord Jesus in sin- 
cerity, may thus * be made perfect in one ! ' 

"When may a person judge hiinbclf to have at- 
tained this } 

"When, after having been fully convinced of inbred 
sin, by a far deeper and clearer conviction than that 
he experienced before justification, and after having 
experienced a gradual mortification of it, he experi- 
ences a total death to sin, and an entire witness of 
the renewal ; I judge it as impossible this man should 
be deceived herein as that God should lie. And if 
one whom I know to be a man of veracity testify 
these things to me, I ought not, without some suffi- 
cient reason, to reject his testimony. 

" Is this death to sin, and renewal in love, gradual 
or instantaneous } 



3o CSBISTIAN PUBIT7. 

" A man may be dying for some time, yet he does 
not, properly speaking, die, till the instant the soul is 
separated from the body ; and in that instant he lives 
the life of eternity. In like manner, he may be dy- 
ing to sin for some time ; yet he is not dead to sin, 
till sin is separated from his soul ; and in that instant 
he lives the full life of love. And as the change 
undergone when the body dies is of a dillerent kind, 
and infinitely greater than any we had known before, 
yea, such as till then it is impossible to conceive ; so 
the change wrought when the soul dies to sin is of a 
different kind, and infinitely greater than any before, 
and than any can conceive till he experiences it. 
Yet he still grows in grace, in the knowledge of 
Christ, in the witness of the renewal. I judge it as 
impossible that this man should be deceived as that 
God should lie." 

Summing up the whole he very forcibly adds : 

" There is such a thing as perfection ; for it is again 
and again mentioned in Scripture. 

" It is not so early as justification ; for justified 
persons are to ' go on unto perfection.* * 

" It is not so late as death ; for St. Paul speaks of 
living men that were perfect, f 

" It is not absolute. Absolute perfection belongs 
not to man, nor to angels, but to God alone. 

" It does not make a man infallible ; none is in- 
fallible while he remains in the body. 

* Heb. vi, 1. f PhiL iii, 15. 



CHRISTIAN PRIVILEGE. 8 1 

"Is it sinless? It is not worth while to contend 
for a term. It is * salvation from sin.' 

" It is 'perfect love.'* This is the essence of it ; 
its properties, or inseparable fruits, are, rejoicing 
evermore, praying without ceasing, and in every 
thing giving thanks, t 

"It is improvable. It is so far from lying in an 
mdivisible point, from being incapable of increase, 
that one perfected in love may grow in grace far 
swifter than he did before. 

" It is amissible, capable of being lost ; of which 
we have numerous instances. But we were not thor- 
oughly convinced of this till five or six years ago. 

" It is constantly both preceded and followed by a 
gradual work. 

" But is it in itself instantaneous or not ? In ex- 
amining this, let us go on step by step. 

"An instantaneous change has been wrought in 
some believers : none can deny this. 

" Since that change, they enjoy perfect love ; they 
feel this, and this alone ; they ' rejoice evermore, 
pray without ceasing, and in every thing give thanks/ 
Now this is all I mean by perfection ; therefore these 
axe witnesses of tne perfection which I preach. 

" * But in some this change was not instanta- 
oeijus.' They did not perceive the instant when it 
was wrought. It is often difficult to perceive the 
mstant when a man dies ; yet there is an instant 

* 1 John iv, 18. f 1 Thes. v, 16. 

6 



82 CHRISTIAN PUBITY. 

in which Hfe ceases. And if even sin ceases, there 
must be a last moment of its existence, and a first 
moment of our deliverance from it. 

" ' But if they have this love now, they will lose it* 
They may, but they need not. And whether they 
do or no, they have it now ; they now experience 
what we teach. They now are all love ; they now 
rejoice, pray, and praise without ceasing." 

In addition to the above extracts, we subjoin one 
from the pen of Thomas Rutherford, in a letter to a 
friend in London. It presents the whole subject in 
a brief but very lucid and satisfactory manner : 

" You ask, ' Do I think there are degrees in sancti- 
fication 1 ' I certainly do. And * what is the lowest 
degree thereof.'** Sanctification begins at justifica- 
tion. In the same moment that we are justified we 
are also born again, and therefore sanctified in part. 
But you mean entii^e sanctification. The lowest de- 
gree of this, in the very nature of the thing, is the 
being cleansed from all inbred sin; from unbelief, 
pride, anger, peevishness, murmuring, sinful self-love, 
foolish desires, and undue attachments to persons 
and things ; from all that is contrary to the love of 
God and our neighbor, to the mind which was also 
in Christ Jesus : for whatever remains in us contrary 
to these is properly sin, and, of consequence, so far 
we are not sanctified. We may be entirely sanctified, 
and yet tempted to sin ; for sin and temptation are 
essentially different. Our Lord was tempted to do- 



CHRISTIAN PMIVILEGE, 83 

spair, presumption, and apostasy, that is, the tempta- 
tion was offered, the bait was laid for him ; but he 
totally rejected it. And he has nowhere promised to 
exempt us from temptation ; but only, that with the 
temptation he will make a way for our escape, that 
we may be able to bear it. If, when we are tempted, 
(let the temptation be what it may,) we steadfastly 
follow our Lord's example, and, like him, resist and 
reject it, we do not sin, but conquer through Him 
that hath loved us. On the other hand, if sin in any 
degree remain in our heart, we are not entirely sancti- 
fied ; sanctification in this sense being nothing less 
than the destruction of all indwelling sin. 

" Perhaps you will say, * If this be the lowest de- 
gree of e7iti7'e sanctification, what is the highest de- 
gree of it .'* ' I answer, Having the same mind which 
was also in Christ Jesus ; being filled with all the 
fullness of God ; living and dying complete in the will 
of Him who hath called us to his kingdom and glory. 
The highest degree of sanctification is prayed for by 
our Lord in behalf of all that believe on him.* 
The fruits of it are described by him in his Sermon 
on the Mount, Matt, v, 44-48 ; by St. Paul, i Cor. 
xiii, 4-7 ; by St. James, iii, 17 ; by St. Peter, 2 Peter, 
i, 5-9; and by St. John, i John ii, 3-10; iii, 21-24; 
iv, 16-21. I shall only here insert the words of St, 
John, which are, ' Hereby we do know that v/e know 
him, if we keep his commandments. He that saith, 

* John xvii, 20-26. 



84 CHRISTIAN PURITY. 

I know him, and keepeth not his commandments, is a 
liar, and the truth is not in him. But whoso keepeth 
his word, in him verily is the love of God perfected : 
hereby know we that we are in him. He that saith 
he abideth in him, ought himself also so to walk, even 
as he walked. He that loveth his brother abideth in 
the light, and there is none occasion of stumbling in 
him. Beloved, if our heart condemn us not, then 
have we confidence toward God. And whatsoever 
we ask, we receive of him, because we keep his com- 
mandments, and do those things that are pleasing in 
his sight. And this is his commandment, that we 
should believe on the name of his Son Jesus Christ, 
and love one another, as he gave us commandment. 
And he that keepeth his commandments dwelleth in 
him, and he in him. And hereby we know that he 
abideth in us, by the Spirit which he hath given us. 
We have known and believed the love that God hath 
to us. God is love ; and he that dwelleth in love, 
dwelleth in God, and God in him. Herein is our 
love made perfect, that we may have boldness in the 
day of judgment : because as he is, so are we in this 
world. There is no fear in love ; but perfect love 
casleth out fear: because fear hath torment. He 
llKit feareth is not made perfect in love. We love him 
because he first loved us. If a man say, I love God, 
and hateth his brother, he is a liar : for lie that loveth 
not his brother, whom he hath seen, how can he 
love God, whom he hath not seen } And this com- 



CHRISTIAN PEIYILEGE. 8$ 

mandment have we from him, that he who loveth 
God, love his brother also/ He who bears these 
fruits is a father in Christ. 

" St. Paul had attained the very summit of Chris- 
tian perfection, not only as it respects receiving, but 
also dcing and suffering the will of God, when he 
testified, ' I am now ready to be offered, and the time 
of my departure is at hand. I have fought a good 
fight, I have finished my course, I have kept the 
faith. Henceforth there is laid up for me a crown of 
righteousness, which the Lord, the righteous Judge, 
will give me at that day.'* If any ask how he 
attained all this, he tells them, ' This one thing I do, 
forgetting those things which are behind, and reach- 
ing forth unto those which are before, I press toward 
the mark for the prize of the high calling of God in 
Christ Jesus.' f 

" Perhaps some may think I place the mark too 
high ; but I hope it is no higher than the Scriptures 
place it, and I dare not fix it any lower. But may it 
not discourage some from seeking after it t It mayy 
but it 7ieed not ; there being no jtist cause why it 
should, for the Lord is as able to bring all his faithful 
children to the greatest depths and heights of holi- 
ness as he was to bring the children of Israel into 
the promised land. He can as easily remove and 
cast down whatsoever opposes them as he divided 
Jordan and overthrew the walls of Jericho. And 

* 2 Tim. iv, 6-8. f Phil, iii, 13, 14. 



S6 CHRISTIAN PURTTT. 

whoever, like Caleb and Joshua, follow him fully, 
shall be brought into the wealthy place. They shall 
be redeemed from all iniquity and filled with all the 
fullness of God. All discouragement vanishes when 
we consider, ist. This great salvation is all from the 
Lord, with whom all things are possible. He speaks, 
and it is done ; he commands, and it stands fast. He 
says, * I will, be thou clean ;' and immediately the 
leprosy of sin departs ; ' Behold, I make all things 
new ! ' and lo ! a new creation of light, life, love, holi- 
ness, and happiness arises in the heart, 'where only 
Christ is heard to speak, where Jesus reigns alone.' 
2d. That it is all received by faith. The penitent 
and obedient believer sees the w^ord, the promise, the 
oath of Him who cannot lie ; firmly (as well he may) 
believes the truth thereof ; steadfastly, and in the full 
confidence of hope, looks to the promise-making and 
promise-ftdfilling God, being fully persuaded that 
what he has promised he is both able and willing 
now to perform, and according to his faith it is done 
unto him. By believing with his whole heart unto 
righteousness, he sets to his seal that God is true, 
and God seals him with the Holy Ghost sent down 
from heaven, thereby stamping his whole image upon 
his soul. Thus, 



'' ' Faith, mighty faith, the promise 
And looks to that alone; 

Laughs at impossibilities, 
And cries. It shall be done I ' 



CHRISTIAN PRIVILEGE. 87 

" Meantime we have infinite need to let whatever 
grace we have received to be. seen in us more by its 
own fruits than by our talk concerning it. The 
blessed Jesus is our pattern. Let us study his holy 
life day and night, and seek, in all things, a perfect 
conformity to him, who, though he was equal with 
God, was content to be as 'a worm and no man; 
made himself of no reputation ; took upon him the 
form of a servant; and became obedient unto death, 
even the death of the cross.' He is the most perfect 
Christian who is most like his humble, patient, lov- 
ing, and obedient Lord and Saviour. I think some 
persons among us have been hurt by being set up 
and extolled for their great attainments in religion. 
Christ is the ' Lily of the valleys.' He dwells in 
humble hearts. It is good to lie low, and leave it to 
the Lord either to exalt or depress us as he shall see 
best. I do not write thus because I think my friend 
in particular danger from that quarter : by no means. 
But humility is a lesson which we have all need to 
be daily learning ; and I write to her just as I think 
for myself I am sure you agree with me in believ- 
ing that the late Mr. Fletcher was the holiest person 
you ever saw ; the person who, above all others, ex- 
celled most in every grace : and yet he made no 
account of himself in any thing. He was indeed 
• clothed with humility.' " 

There is one thing more which ought to be taken 
into the account here, as having a mosc important 



88 CHRISTIAN PUBITT, 

practical bearing on the subject ; namely, physical and 
mental contrarieties among men and the influences 
thence arising on the expression of character. The 
great change which passes upon souls when they aie 
translated from sinfulness into holiness does not 
destroy their original or natural differences — their 
mental and physical peculiarities remain. We can- 
not rightly judge either of ourselves or others without 
keeping this fact in mind. Two men equally and, 
if you please, entirely holy, may, under certain cir- 
cumstances, appear to be quite dissimilar as to moral 
qualities ; the one impressing us as possessing tran- 
scendant virtue, the other as possibly really bad. 
The reason why they so differently impress us 
will be found to arise from natural, and not moral, 
dissimilarities. One man is of a highly nervous tem- 
perament, another is as decidedly imperturbable ; 
one is sanguine, another distrustful ; one impulsive, 
another dispassionate : now let all these be brought 
under the influence of sanctifying grace ; it will not 
change their temperaments, so that they will re- 
semble as pieces of coin cut by the same die, or as 
vessels run in the same mold — it will not remove the 
constitutional differences between them, but only 
control and regulate them. The original tuiits will 
remain, and will continue to impart diversified shade 
to character, making some more beautiful and leaving 
others less admirable. All metals will not take 
equal or similar polish, even when subjected to the 



CHRISTIAN PRIVILEGE. 



89 



same processes. Certain diseases exert a marked 
influence upon all the powers of the soul, becloud- 
ing the understanding, obscuring the judgment, and 
otherwise affecting the various mental and moral 
faculties and exercises : this influence remains as 
well after as prior to this high and gracious experi- 
ence, still giving tone • and coloring to the whole 
exterior character. But if the connection of the soul 
with the body operates these differences of manifes- 
tation, still more do the relations of the intellectual 
to the moral powers. One man has great wis- 
dom, another is extremely ignorant ; one under- 
stands all the proprieties of life, another is totally 
uninformed ; one is highly cultivated, the other is 
untaught. They may be, in point of fact, equally 
holy, but there will be a great disparity in the out- 
ward manifestations. One will appear to much bet- 
ter advantage than the other ; one will fill our ideal 
of manly perfection, the other will awaken, possibly, 
our disgust — not for his sins, but for his ignorance. 
They may be equally animated with one principle 
— love ; alike free from sin ; but they will be as di- 
versified in other respects as if they were morally 
unresembling. This we should keep in mind, both 
when v/e judge of others and when we judge of our- 
selves ; it will save us from comparing ourselves 
among ourselves in matters indifferent, and foolishly, 
as is sometimes done, setting up some particular per- 
son as a model in all respects for all others. One may 



90 GERISTIAN PURITY 

be buoyant, another calm ; one impulsive, another 
cool ; one wise, another ignorant ; one attractive, 
another uninteresting ; one affable, another reserved ; 
one firm, another yielding : all of them may be holy. 
But while holiness does not destroy these differences, 
let it never be forgotten that it regulates them. 
They are prevented from- becoming sinful. The 
natural traits are not subverted, but the sinful habits 
are all cured. The original differences and the sec- 
ondary non-resemblances remain, but in one thing 
they are made to agree — in the perfect conformity 
of their moral nature to their living Head. 

This suggestion is obviously important. As is 
said in another chapter, sanctification will be evi- 
denced by its fruits ; but it would be extremely pre- 
posterous to suppose that, in regard to temperament 
and manners, it will invariably manifest itself in the 
same way. It would if it were a new creation of 
precisely similar souls, but this it is not : it is the 
sanctification of souls widely differentiated in already 
existing constitutional traits, and the involuntary 
effects of education, circumstances, and habit. It is 
not unfrequently the case that infidels are the most 
polite and agreeable gentlemen, often possessing 
great natural amiability and fascination of manners, 
while at heart, and in the privacies of life, they are 
extremely vile. Their exterior gentility is no crite- 
rion to their interior principles. They exist mutual- 
ly independent of each other. The same remark, to 



CHRISTIAN PRIVILEGE, 91 

a certain extent, is true of Christians in all the 
stages of religious experience. Their holy exj eri- 
ence will not fashion them after the elegancies of 
what we all call graceful and cultivated manners , 
will not make them accomplished scholars ; will not 
make them business men ; but will furnish them 
with pure hearts and holy principles, and prevent 
them from indulging in or even feeling sinful tem- 
pers, and from doing wrong in the outward life ; not 
from erring, but from sinning. There is an infinite 
difference between an error and a sin. It is well to 
say, in this connection, that while holiness does not 
secure these non-essential accomplishments of man- 
ners, and while it does not produce in all cases 
precisely the same manifestations of-amiability and 
grace, yet it imparts always, and in its fullness, the 
essence of all excellence, which is good will, pure 
love, which will constantly show itself, not perhaps 
in the rounded and graceful salutation, in the finished 
exterior, but in the unmistakable exhibition of a good 
and sincere heart ; and further, the most accom- 
plished and elegant character will be more accom- 
plished by its superadded and crowning glory. 

We have endeavored to express as clearly as pos- 
sible what we mean by entire sanctification, but, 
perhaps, one more remark is needed. The seat of all 
moral quality is the soul. Properly, nothing can be 
said to possess moral quality but the soul. Acts indi- 
cate the moral quality of the person who performs them. 



92 CHBI8TIAN PURITY. 

They are the fruit which declares the nature of the 
tree. The tree nature is first and determinative of 
the fruit. But it is worthy of remark, that fruit is 
not always precisely what a superficial observer sup- 
poses it to be ; and before it can be judged of prop- 
erly, it needs to be critically tested by a correct 
standard. Equally good fruit may not be equally 
large and round and well-colored. The sting of an 
insect, or pressure of a twig, or some other exterior 
impingement may have blemished or dwarfed it, with- 
out damaging its flavor. It will be no fault of the 
tree, and will prove nothing against it, if something 
external has left such marks. In a world where error, 
and ignorance, and infirmity, leave their imprint on 
all that is hiynan, it will not be wise to expect to 
find any thing free from such marks ; but though 
these are found along with sin, they are not sin. 

The state we have been describing we have said 
is one in which there is no sin, and in which there 
is grace without mixture. 

To the foregoing we take pleasure in adding the 
following definitions, which we accept as perfectly 
harmonizing with our view. 

"We call Christian perfection the maturity of 
grace and holiness, which established adult believers 
attain to under the Christian dispensation ; and by 
this means we distinguish that maturity of grace 
both from the ripeness of grace which belongs to the 
dispensation of the Jews below us, and from the ripe- 



CHRISTIAN PRIVILEGE. 93 

ness of glory which belongs to departed saints above 
us. Hence it appears that, by Christian perfection, 
we mean nothing but the cluster and maturity of the 
graces which compose the Christian character in the 
Church militant. 

" In other words, Christian perfection is a spiritual 
constellation made up of these gracious stars — per- 
fect repentance, perfect faith, perfect humility, perfect 
meekness, perfect self-denial, perfect resignation, per- 
fect hope, perfect charity for our visible enemies, as 
well as for our earthly relations ; and, above all, per- 
fect love for our invisible God, through the explicit 
knowledge of our Mediator, Jesus Christ." * 

" If faith is made perfect, unbelief cannot exist. 
When the soul is fully clothed with humility, pride 
must be extinct ; when perfectly adorned with meek- 
ness, sinful anger can have no place. When patience 
has its perfect work, peevishness and discontent must 
depart. Where love to God is made perfect, there 
must be the exclusion of self-will and love of the 
world ; and this is what the Scripture means by en- 
tire sanctification." f 

" Perfect love or entire sanctification, as I under- 
stand it, is the entire removal or destruction of 
inbred sin, or the carnal mind ; followed by the dis- 
appeararce of all outward manifestations of inward 
depravity, and the exhibition of all the fruits of the 

* Fletcher's Treatise on Ohristiau Perfection, pp. 9, 10. 
f Rev Samuel Dunn. 



94 CHRISTIAN PTTRITT. 

Spirit — love, joy, peace, long-suffering, gentleness, 
goodness, meekness, patience, and charity, in evan- 
gelical perfection. 

"This is what I understand the Apostle to mean 
by * perfect and complete in all the will of God,' 
Col. iv, 22; and being * sanctified wholly.' i Thess. 
V, 23." * 

We add one more extended quotation from the pen 
of one of the ablest thinkers, and embodying the re- 
sults of careful study. It presents the subject with 
great caution, and in terms we might not either employ 
or fully accept, yet we cannot doubt its substantial 
soundness. We the more gladly give this lengthy 
extract because we think there is need of carefulness. 

" Christian life is the same in kind in all its stages. 
Its phenomena quite naturally change with its ever- 
changing stages as it advances from its birth to its 
maturity. But of all true Christians, at whatever 
stages of the religious life they may be, may be predi- 
cated the term ' holy,' and all of them are ' going 
on to perfection.' Religious growth, which is the 
normal condition of all Christians, is twofold. It 
proceeds negatively, by the suppression and uproot* 
ing of the 'carnal mind,' or innate and indwelling 
sin ; and positively, by the increase and full develop- 
ment of the graces of the Spirit, imparted to the soul 
in regeneration. 

"All this assumes certain important, though sorae- 

* Dr. Mattison. 



CHRISTIAN PRIVILEGE. 95 

times disputed, points of dogmatic theology. It as- 
sumes the doctrine of original sin, of sin as something 
real and beyond mere volitions and actions ; and this 
evil condition of the soul it assumes to be inborn and 
inherent in man's nature, and therefore to be taken 
away by regenerating and sanctifying power. Further, 
it is evidently the design of the great ^Vuthor of our sal- 
vation that this twofold work shall advance simulta- 
neously, and with corresponding rapidity. The work 
of putting ' away the filthiness of the flesh,' of * put- 
ting off the old man and his deeds,' of 'nailing 
our sins to the cross,' is but the gracious process 
of overcoming and getting rid of the natural pro- 
clivity of the soul to sin, and its attendant blindness 
and deadness to spiritual things. This also implies 
that this ' carnal mind ' survives the work of regenera- 
tion, and is often actively rebellious in the hearts of 
real Christians. One great department of religious 
progress lies in this direction. It is * the crucifixion 
of the flesh.* It is SELF-denial, the cutting off of 
right-hand sins, and the plucking out of right-eye 
lusts ; till, with all selfishness eliminated by grace, 
Christ and the Spirit reign in the redeemed soul. 

"As to the divine method of this work, it is very 
evident that as a general rule it must be gradually 
progressive. It need not be denied that there may 
have been cases in which the completion of this work 
has been simultaneous and identical with the work 
of conversion. But if such cases have been they are 



06 CimiSTIAK PURITY. 

exceptional, and do not affect the general law of the 
economy of grace Its degrees will be more oi less 
rapid according to various conditions of religions 
culture and influences, and especially of personal 
Christian fidelity. Perhaps, too, they are varied by 
that divine discrimination according to which God 
gives his grace, to some more and to some less. 

" This religious progress has also its marked stages 
and its memorable crises, each attended with its ap- 
propriate phenomena. Let us consider a not unusual 
example. The work of conversion, if it be thorough 
and clear, brings great peace to the soul, which often 
rises into joy, and is attended with an assured hope 
and a gracious access to God in prayer. This con- 
dition of the soul may continue for weeks or months, 
or even years. There are temptations, but these are 
uniformly overcome ; there are seasons of perplexities, 
but faith triumphs in them all, and the hope of the 
Gospel is like an anchor to the soul. Through great 
diligence, watching and praying, all conscious out- 
ward sin is avoided, and the soul's peace in God 
becomes profound and steadfast. But at length a 
new occasion for disquiet arises. The purified spirit- 
ual vision discovers a great depth of iniquity within ; 
and the quickened and tender conscience is con- 
victed of and pained by deep, inwrought pollution. 
Hence arises a godly sorrow, not as of condemnation 
and dread of God's wrath, but of self-abhorrence in 
view of the infinite purity of the divine nature. Then 



CHRISTIAN PRIVILEGE. 97 

the enlighter.ed soul cries 'out of the depths' foi 
deUverance, and groans from its deep-felt wants, ' O 
that my load of sin were gone ! ' and looking up to 
the only source of help, prays, * Break off this yoke 
of inbred sin,' and there is deliverance from this 
sorrow. Self-distrusting and self-renouncing before, 
the soul now becomes self-abhorring, and, turning 
away from self, it looks by simple faith — a faith that 
recognizes Christ's all-sufficiency, and which there- 
fore seeks no kind nor degree of self-sufficiency, a 
faith wrought in the soul by the Holy Spirit — and 
asks to be made clean. And according to that faith 
the work is done. A holy joy, a divine peace, a 
heavenly assurance, a rest in God, ensues. This is 
no fancy picture ; millions have attested its reality, 
and a great cloud of witnesses can attest it now as a 
thing of personal experience. 

" Now we must inquire. What is the condition, as to 
Indwelling sin, into which the soul is thus brought "i 
Is it, or is it not, an absolute destruction and extir- 
pation of the ' carnal mind } * I am aware that 
many will be ready to answer this question by an 
unqualified yes, and will claim that no other answer 
is compatible with the plain teachings of Methodist 
theology. Let us not be hasty at this point. We 
doubt not that many isolated expressions may be 
found in Methodist literature that would sustain that 
answer ; we are also very sure that the best Method- 
ist authorities, John Wesley and Watson, treat that 
7 



98 CHRIS TIAJSr PURITY. 

question very cautiously ; and the former directly 
declares that he had never taught the doctrine of the 
possibility of a sinless perfection. We incline to be- 
lieve, however, that, when carefully and understand- 
ingly examined, the question will be found to be one 
respecting the meaning of words, rather than of the 
substance of things. Let me define the terms ' sin * 
and 'purity,' and I can answer the question by 
either a yes or no, according as more or less shall be 
included by them. It is certain, however, that at such 
a crisis a mighty and thorough victory is achieved ; 
that indwelling sin, if not absolutely cast out, is most 
effectually bruised under the feet of the incoming 
Conqueror ; and as to all this. Scripture and expe- 
rience coincide : may it not be added, beyond this 
both are silent } 

" If, then, the Scriptures do not fully settle this 
question in advance, may it not be settled as a ques- 
tion of facts } Is there not some way in which the 
individual may certainly know the state of his heart 
as to this point 1 There are three sources of self- 
knowledge that may be consulted in this case : con> 
sciousness, experience, and divine assurance.* Con- 
sciousness takes notice of the soul's processes, but 
die range of its observance does not extend to the 
quiescent states of the soul. Whether, therefore, the 
carnal mind be subdued into inaction or utterly ex- 

* In the chapter on the evidences of an entirely sanctified state, the 
author's views will be found on this point. 



CHBISTIAN' PRIVILEGE. 



99 



tirpated, consciousness cannot answer, because the 
subject is out of its range. And even should some 
of the motions of sin very softly show themselves in 
their thick disguises, it is not certain that the power 
of introspection would infallibly detect them. Nearly 
I he same remarks will apply to the reports of expe- 
rience. It is no certain evidence that there is no 
indwelling sin in the soul, because its motions have 
not been felt for a given season, short or long. As 
to the evidence of divine assurance, while we hold to 
and glory in the doctrine of the witness of the Spirit, 
we do not see how, in its usual methods, it can bear 
any testimony upon this subject. It bears witness 
to our acceptance, by creating our peace and raising 
our hopes to God. It testifies to our sonship, by 
giving us the filial spirit, ' the spirit of adoption,' 
from which we infer (by a logical process) our heir- 
ship through Christ. But in none of these is there 
the direct communication of any direct intellectual 
proposition to the understanding, as there must be in 
order that the fact of personal sinlessness shall be 
assured. And if the individual himself cannot cer- 
tainly determine this question, much less can another 
determine it for him. We must, therefore, leave the 
question of the absolute extirpation of the 'carnal 
mind,' as an accomplished fact in any given case, 
an opei. one, believing that no real good would be 
effected by its solution. But it is assuredly our piiv- 
ilege to know that the most complete victory may be 



100 CHRISTIAN PURITY. 

achieved and maintained; and by divinely -begotten 
hope its glorious consummation is assured to the 
faithful. 

" We come next to consider the positive side of 'his 
great work. It is called * growing in grace,' * grow- 
mg up into Christ,' 'being renewed in the image of 
God,' etc. Such expressions, though probably often 
vaguely used, embody a correct notion of the subject. 
And first, it should be noticed that they express a 
gradual process. As on the negative side, so here, 
vital religion is a growth, having stages and increase. 
But gradually is not the same with slowly ; tlie most 
rapid flight is as really gradual as the slowest and 
most painful crawling. This work, in its advanced 
stages, include these three things : 

" First. Profound and clear conviction of the truth ; 
of God ; of spiritual being ; of sin ; of holiness ; of 
Christ and the cross ; of the Holy Spirit and his 
mission ; and of eternal judgment. These great 
truths enter into the soul by faith, and as objective 
verities they are clearly apprehended, because of the 
spiritual quickening and enlightenment of the soul ; 
and that which thus comes to us by grace, becomes 
in us also a mighty means of grace. We are sancti- 
fied by the truth so received and inwrought, fhe 
entering in of God's word brings life and light and 
transforming power. He that has received this grace 
'walks in the light,' and in so doing he continually 
experiences the saving grace of the Gospel. 



CHRISTIAN PRIVILEGE. loi 

'*Secojtdly. Religious growth operates by stirring 
up and strengthening the emotional and affectional 
natures, and fixing them on God. All the affections 
of ths heart — its loves and hates, its hopes and fears, 
its joys and sorrows — all flow out in obedience 
to God's will, and in harmony with his essential 
nature. 

" The Divine person becomes the central object of 
the soul's affection ; the Divine attributes the things 
in which the soul delights ; and wherever the Divine 
goodness goes out in its missions of grace the sancti- 
fied affections joyfully follow. So eminent a part 
does love act in all this work that it has come to be 
named as the whole of religion. But it is not alone ; 
for there are hope and faith, and holy fear and joy- 
ful obedience, all impelled by the same heavenly 
impulse. 

" Thirdly. The religious state of the soul includes a 
true direction and intense exaltation of the devotional 
element of man's nature. The religious element in 
human character is as evident and as real as either 
the intellectual or the affectional, and of course it 
enters directly into all that pertains to the religious 
Ufe Its first attitude before God is that of worships 
mpl}'ing the knowledge and the love of God in the 
soul, and the lifting up of the spirit in devout admira- 
tion, wonder, love, and praise. This is the occupte- 
tion of angels, cherubim and seraphim ; and it shall 
be the bliss of the spirits of just men made perfect 



ro2 CHRISTIAir PUBITY. 

So, too, the feeblest faltering child of grace has his 
part in it, and adds his faint but not unappreciated 
notes to the universal halleluia. Worship also becomes 
means of grace to the soul, leading directly to a holy 
consecration to God by the gravitating power of 
essential goodness perceived and appreciated — a con- 
secration not merely of the volitions and the outward 
actions, but more eminently of the all-controlHng 
affections. Worship still further becomes a means 
of grace, because in it the soul is assimilated to God, 
and actually made a partaker of his communicable 
moral attributes. As the opening flowers drink in 
the rays of the sun, and are quickened and beautified 
by them, so the susceptible spirit, standing in the 
open vision of the Almighty in holy worship, is 

* changed into the same image from glory to glory." 
Such is the attitude, such the gracious posi- 
tion of renewed souls before God ; not merely of 
John on Patmos, or Paul caught up into the third 
heavens, but of humble, faithful men and women 
going out and in before their generations, yet walk- 
ing with God, and having their lives hid with Christ 
in God. 

" Consider now the state of the soul whose expe- 
rience and attainments are here set before us. The 

* body of sin is destroyed,' Satan is ' bruised ' in 
him.' The intellect, quickened and instructed in the 
deep things of God, profoundly and lovingly believes 
all the truth as it is in Jesus. The affections. 



CHRISTIAN PRIVILEGE. 



103 



awakened from the torpor induced by sin, are now 
thoroughly aroused, and turned powerfully toward 
God and holiness. The religious elements of the 
character are moved, strengthened, exalted, and fixed 
on God by the gravitation of inwrought holiness — ■ 
godlikeness. This is the Christian's calling. This, 
attained, is the ' higher Christian life,' ' Christian 
peifection,' 'perfect love.' It is a work limited in 
its possibilities only by the limits set by God upon 
man's nature and by his own purpose:: of grace." * 

There are many phrases in comm.on use to desig- 
nate the^ grace of entire holiness. These are not 
always happy. Some of them are equivocal — may 
mean more or less. Some are unscriptural, and 
probably some absurd. In this, however, the subject 
only shows the common misfortune of all subjects of 
which men speak and think. A little pains-taking will 
enable the candid reader to understand about what is 
meant. Perfect love, entire consecration, God reign- 
ing without a rival, perfect acquiescence in the will 
"of God, deadness to sin, the higher life, the life of 
faith, entering into rest, the rest of faith, the second 
blessing, full salvation, are specimens. They are 
severally more or less descriptive, and since some 
form of expression must be employed to designate a 
specific phase of experience, it must be carping criti- 
cism that would object to the use of such or similar 
terms. It is not v/ith names that we are concerned, 

* Dr. Curry. Speeches on PeiTeet Lovo, pp. 46-54. 



104 CHRISTIAN PURITY. 

but with that for which they stand. If any employ 
the above phrases, or any other of like purport, in 
any sense different from that which we have endeav- 
ored to set forth in the foregoing statement, we 
cannot be identified with them ; nor can the great 
scriptural doctrine of Christian holiness be in any 
wise responsible therefor. What may be said in the 
following discussions, by way of advocating the 
truthfulness of the doctrine, and urging the impor- 
tance of the experience of entire holiness, must be 
interpreted in the light of preceding definitions. 



ENTIRE HOLINESS. 105 



CHAPTER IV. 

ENTIRE HOLINESS DISTINCT IN DEGREE FROM 
REGENERATION. 

If any thing further should be necessary to make 
clear what our precise meaning is, we must hope that 
it will be found in the discussion as it proceeds. 
Having defined what we understand to be the con- 
tents of the phrase entire sanctification, the natural 
order would lead us directly to the question, Is such 
a state or experience possible to men on earth .'' 
There is, however, a point which has been referred 
to, I ait which needs some fuller elucidation, perhaps, 
before we enter upon the discussion of that impor- 
tant question. It is this : What is that in which the 
common experience of a believer, that is, justification, 
falls short of entire sanctification } What is the 
exact difference between the two states "■ 

As perceived by statements already made, there 
are really two questions here : Are there two states 1 
and if so, Wherein is the second distinguishable from 
the first .? 

There are those who hold the theory that the new 
birth which attends pardon is not simply all that is pos- 
sible, but more, that it is also all that is necessary. 
We cannot think this is true either to Scripture or 



io6 CHRISTIAN PUBITT. 

consciousness ; and it is certainly not in accord with 
the general sentiment of the Church irom the begin- 
ning. 

Justification is a high and blissful state. The 
new birth, its concomitant, is a sublime and holy 
change of nature. It is called a translation " out of 
darkness into marvelous light, "* a new creation,! 
a being made meet " to be partaker of the inherit- 
ance of the saints," % a being " born of God," " born 
again," " born of the Spirit," § a passing " from 
death unto life," || quickened with Christ,^ and 
many like expressions, indicating newness and 
sanctity of nature, and resultant security. 

No one can have either entered upon the experi- 
ence of the new birth, or become acquainted with 
the words which inspiration employs to characterize 
it, without understanding it to be a most exalted and 
exalting estate. It is holiness begun ; it is eternal 
life initiated ; it is the certain precursor, if not for- 
feited, of all that is contained in the utmost promises 
of God ; it is the Christ formed in us the hope of 
glory. Out of heaven or in heaven, there is noth- 
ing better for the soul than the culmination oi per- 
fection of that of which it is the beginning and to 
which it leads. 

But though all these things are true, we cannot 

*1 Peter ii, 9. f Gal. vi, 15 ; Eph. iv, 24. | Col. i, 12. 

§ John i, 13; iii, 3-8; 1 John iii, 9; iv, 7; v, 1, 4, 18. 

II John V, 24 ; 1 John iii, 14. ^ Epli. ii, ]-5 ; Col ii, IB; 1 Pet. iii, 18 



ENTIRE HOLINESS. loy 

for one moment doubt that the persons described by 
those and similar phrases are persons m whom there 
is remaining sin. The grounds of the conviction are, 
th«* teaching of the word of God, personal conscious- 
ness, the common confession of all believers, includ- 
ing the most holy, and observation. 

Believers are not, by virtue of the new birth, 
entirely free from sin, either as it respects the 
inward taint or outward occasional act. 

I need scarcely insist upon this, it is so universally 
the faith of the Church. The difficulty, indeed, is 
not to convince believers that they have not yet 
attained to such a state of freedom, from sin ; but 
to persuade them that such a state is their privilege. 
They not only generally insist that they are not yet 
holy, but more, that they do scarcely expect to be in 
this life. 

Let any Christian closely interrogate his experi- 
ence and consciousness upon this point, and see 
whether the immediate response will not be, that, 
though " pardoned " and consciously born of the 
Spirit, and though living in the daily enjoyment of 
this grace, and going forward to perfection, still there 
are sinful tendencies and dispositions lurking in his 
heart ; he is not entirely empty of sin ; he is not a 
perfectly holy character. Let him enter into a close, 
faithful, and prayerful analysis of his passions, his 
affections, his will, his motives, and see if he will 
not discerr remains of the sinful nature within him 



I08 CHRISTIAN' PURITY, 

not entirely dead but still alive^ and seeking the 
ascendant ; as pride, envy, jealousy, anger, impatience, 
love of the world, dissimulation, self-willedness, and 
such like. If these do not dominate or find favor, as 
certainly they do not, still, do they not have some 
place and power within him, rising up to give evi- 
dence of their presence ; though bound, struggling 
for the mastery, often bringing him into straits, and 
disturbing his peace and comfort ? Is not this so ? 
Do you not find after all, that, though a changed 
man, " a new creature," still there are these 
harmful roots of sin remaining within ? not merely 
outward suggestions, temptations, which are not 
sins, but likewise inward responses, taking side 
with the outward solicitation, at least in a 
measure to show that you are not entirely sanctified. 
More than this, do you not find that the carnal 
nature not only indicates its presence, by resistance 
and urgent impulses, but does it not also prevail 
against you at times and lead to the commission of 
actual sins, which cover your heart with condemna- 
tion, and give to your conscience a sting, and send 
you to your knees with strong cryings and tears ? 
We are conscious that such has been our experience, 
and must believe that it is the common experience 
of Christians. 

But it is asked with earnestness, " Is not the work 
of God perfect in regeneration .^ " If you mean, Is 
not the soul regenerated } we answer, Certainly it is ; 



ENTIRE HOLINESS. IO9 

but if you mean, Is it not thereby perfectly holy ? we 
must answer, It does not so seem to us. Both peni- 
tence and regeneration are parts of entire sanctifica- 
tion, but they are not the whole. But is not a person 
regenerated a perfect child, and is sanctification any 
thing more than development } When a soul is re- 
generated, all the elements of holiness are imparted to 
it, or the graces are implanted in it, in complete num- 
ber, and the perfection of these graces is entire 
sanctification ; and hence, we insist that entire sanc- 
tification does not take place in regeneration, for the 
graces are not then perfect. And again : though in 
regeneration all the elements of holiness are imparted, 
all the rudiments of inbred sin are not destroyed ; 
and hence, again, the absence of complete sanctifica- 
tion, which, when it occurs, expels all sin. Regen- 
eration is incipient sanctification in this sense— it is 
of the same nature as sanctification, and, so far as it 
extends, is sanctification ; it is included in entire 
sanctification, but is not so extensive ; it is a degree, 
but not the whole of that work. 

With this the teachings of Scripture fully accord. 
Take a single passage, found in the Apostle's letter 
to the Christians at Corinth : " I, brethren, could not 
spoak unto you as unto spiritual, but as unto carna. ; 
js unto bibes in Christ. Ye are yet carnal, for 
whereas tt ere is among you envyings and strife, are 
ye not carnal .? " * This is precisely in point. It 

* 1 Coriathiana iii, 1. 



1 10 CHRISTIAN FUBITY. 

exhibits, upon authority of inspiration, the doctrine 
above expressed. For first, it is certain that the 
persons here addressed were behevers, justified and 
regenerate. How else could an Apostle address 
them as brethren ; much more, how could ho ex- 
pressly declare them to be " babes in Christ } " Is 
it possible to be a " babe in Christ " without justify- 
ing and regenerating grace } Surely no one can 
think so. These persons then were in Christ — they 
were born again. But what next } Were they 
entirely holy .'' free from sin, inward as well as out- 
ward } Certainly the Apostle does not say so ; on 
the contrary, he expressly says they were yet " car- 
nal." He could not speak to them as completely 
spiritual, but as partly carnal ; nay, he specifies what 
of carnality he found remaining among them, and 
impairing their spirituality or holiness ; " for whereas 
there is among you envyings and strife, are ye not 
carnal } " Are not these " envyings and strife " 
tokens of a sinful nature } Indulged, are they not 
actual sins 1 are not the inward dispositions thereto 
inward sins "i This passage then fully corroborates 
our expressed views, and fujly authorizes us to say, 
that evils, opposed to complete spirituality, remain ir? 
the hearts of persons in the possession of justifying 
and regenerating grace. 

Let it be remembered, we are now speaking par- 
ticularly of inbred sin — sins of the heart ; or, if any 
prefer the term, evils of the heart. We are aware 



ENTIRE HOLINESS, 1 1 1 

that the believer does not indulge in outward sins — 
sins of the life — that he does not transgress in this 
sense : "for whosoever is born of God doth not com- 
mit sin." * But sin committed, and depravity felt, are 
very different ; the one is an action, the other a state 
of the affections. The regenerate .believer is saved 
from the one, and he has grace to enable him to 
have the victory over the other ; but the disposition 
itself, to some extent, remains, under the control of 
a stronger, gracious power implanted, but still making 
resistance, and indicating actual presence, and need- 
ing to be entirely sanctified. 

Regeneration is then sanctification begun, but not 
completed. The foundation thus being laid, we are 
to "go on unto perfection,"! to " grow in grace, and in 
the knowledge of our Lord and Saviour Jesus Christ," 
" till we all come in the unity of the faith unto a per- 
fect man, unto the measure of the stature of the full- 
ness of Christ." J " Babes" at first, we are to grow 
until we become "men and women in the Lord." 
Upon this point Mr. Wesley is very explicit in his 
sermon on " Sin in Believers," and in various other 
portions of his writings. Speaking, on one occasior., 
of Justification, he says : 

" ITow naturally do those who experience such a 
change imagine that all sin is gone ; that it is utter- 
ly rooted out of their hearts, and has no more place 
therein. How easily do they draw that inference, ' I 

* John iii, 9. f Heb. vi, 1. % Epli. iv, 13. 



1 12 CHBISTIAN PURITY. 

feel no sin, therefore I have none ; it does not stir, 
therefore it does not exist ; it has no motion, there- 
fore it has no being.' But it is seldom long before 
they are undeceived, finding sin was only suspended, 
not destroyed. Temptations return, and sin revives ; 
showing that it was stunned before, not dead. They 
now feel two principles in themselves, plainly con- 
trary to each other ; * the flesh lusting against the 
Spirit/ nature resisting tne grace of God. They can- 
not deny, that though they still feel power to believe 
•n Christ, and love God, and although his Spirit still 
witnesses with their spirits that they are children of 
God, yet they feel in themselves sometimes pride or 
self-will, sometimes anger or unbelief. They find 
one or more of these frequently striving in their 
hearts, though not conquering." 

There is an excellent chapter on this subject in 
the judicious and valuable work of Dr. Peck, which, 
if our limits would allow, we would transcribe for the 
.edification of our readers ; but this cannot be done 
without too greatly extending the limits of this 
treatise. We refer the reader, anxious for a more 
elaborate discussion of the point, to this w^ork, (Peck 
on Christian Perfection,) and also to Mr. Wesley's 
jermon on Sin in Believers ; where, if they are in 
any perplexity, they will not fail to find entire relief. 
With a single additional quotation from one of the 
greatest of divines, Richard Watson, we dismiss the 
subject. He says : 



ENTIRE HOLINESS. 1 1 3 

" That a distinction exists between a regenerate 
state and a state of entire and perfect holiness will 
be generally allowed. Regeneration, we have seen, 
is concomitant with justification ; but the Apostles, 
in addressing the body of believers in the Churches 
to whom they wrote their epistles, set before them, 
both in the prayers they offer in their behalf and in 
the exhortations they administer, a still higher de- 
gree of deliverance from sin, as well as a higher 
growth in Christian virtues. Two passages only 
need to be quoted to prove this : * And the very 
God of peace sanctify you wholly ; and I pray God 
your whole spirit, and soul, and body, be preserved 
blameless unto thecomingofourLord Jesus Christ.'" 
* Having these promises, dearly beloved, let us cleanse 
ourselves from all filthiness of the flesh and spirit, 
perfecting holiness in the fear of God.' f In both 
these passages deliverance from sin is the subject 
spoken of; and the prayer, in one instance, and the 
exhortation, in the other, goes to the extent of entire 
sanctification of the ' soul ' and * spirit,' as well as of 
the * flesh ' or ' body ' from all sin ; by which can only 
be meant our complete deliverance from all spiritual 
pollution, all inward depravation of the heart, as well 
as that which, expressing itself outwardly, by the in- 
dulgence of the senses, is called filthiness of the 
flesh." 

We do not believe that more upon this point is 

* 1 Thess. V, 23. f 2 Cor. vii, 1, 

8 



1 14 CHRISTIAN PURITY. 

necessary. It cannot be requisite with the mass of 
Christians to enter into elaborate argument to con- 
vince them, what they so painfully realize to be true, 
that, after conversion, inward, unsanctified tempers 
rem.ain to disturb them. How often, how sadly, have 
they experienced its truth ! How, in secret places, 
have they wept, and poured out their souls before 
God on account of it ! How have they looked, and 
longed, and struggled for deliverance ! How have 
they desired, and resolved, and prayed to be holy — to 
have their inward enemies brought forth and slain, 
and to have Christ, their adorable Saviour, reign 
Avithout a rival ! Convince them that they are not 
sanctified ! Alas ! they need no conviction ; they 
know it well, and many of them feel it deeply, 
painfully. 

To argue with them would only seem to be a 
mockery, a taunt, an aggravation of their sorrow and 
shame. Tell me, they would exclaim, tell me, not 
that I am unholy ! I know it too well ; but tell me, 
is there deliverance ? show me where I may find rest. 
Such, I am persuaded, would be the conscious, the 
spontaneous view and feeling of all Christians who 
would be at the pains for a few moments to look 
vv^ithin, at the heart, and back, at the experience of 
their pilgrimage. Such, reader, if you have not at- 
tained already that great experience set before you 
in the Gospel, is your present consciousness ; and if 
you are now rejoicing in sanctifying grace, such is 



ENTIRE HOLmEBS. 1 1 5 

your recollection of the past. Dropping for a mo- 
ment all speculation, all theorizing, all thoughts of 
the subject as a general matter, let us come homej 
and hold with ourselves a practical, personal confer- 
ence. We are by profession Christians ; we have 
pissed through that experimental crisis by which 
AC know that we have passed from death unto life. 
We have not lost the grace of God out of our hearts. 
We rejoice now with a joy that is unspeakable and 
full of glory. Nothing on earth is so dear to us a,s 
our hope in Christ. But are we entirely sanctified ? 
The question is too sacred to be either dismissed 
irreverently, or answered without profound thought- 
fuiness. That we may bring the subject directly 
home, let as drop the plural and bring it directly to 
each soul. Are you holy } Has the work of entire 
sanctification by grace been wrought in your heart ? 
Are you now living in the enjoyment of this Divine 
state } You will not trifle with these questions ; you 
cannot: you may not treat with even the levity of 
seeming indifference to yourself, a subject of such 
sacred moment. Are you a minister? ponder, as in 
the immediate presence of God, this question : Called 
of God, as you are, to the most holy work of preach- 
ing holiness to men, are you yourself holy } Realize 
that God, the great, the adorable, is now present, 
looking upon you, waiting your answer. We are 
hurrying on to the judgment — passing like an arrow 
through the air. A step, and the grave will contain 



Il6 CHBISTIAN PVRITT. 

us: an instant, and we shall stand before the throi.e: 
before the throne of Him who has commanded us to 
be holy ; before the throne of Him who died for our 
sanntification ; before the throne of Him who is ready, 
waiting, willing, and able to sanctify us ! Are we 
ready ? 

'* Without holiness no man shall see the Lord." 
Fearful declaration ! " Whatsoever thy hand findeth 
to do, do it with thy might ; for there is no work, nor 
device, nor knowledge, nor wisdom, in the grave, 
whither thou goest." * Instructive exhortation ! 
What needs to be done, must be done now, or it may 
not be done for ever ; to-day, ere that deep sleep of 
the long unwaking night of the grave ! O that we 
m^ay " have such a heart in us " as to consider these 
things, and rest not until we experience the fullness 
of the contents of the Apostle's great prayer : " For 
this cause I bow my knees unto the Father of oui 
Lord Jesus Christ, of whom the whole family in 
heaven and earth is named, that he would grant you, 
according to the riches of his glory, to be strength- 
ened with might by his Spirit in the inner man ; that 
Christ may dwell in your hearts by faith ; that ye, 
being rooted and grounded in love, may be able to 
comprehend with all saints what is the breadth, and 
length, and depth, and height ; and to know the lovj 
of Christ, which passeth knowledge, that ye might 
be filled with all the fullness of God. Now unto 

* Eccles. ix, 10. 



ENTIRE HOL TNESS. 1 1 7 

Him that is able to do exceeding abundantly above 
all that we ask or think, according to the power that 
worketh in us, unto him be glory in the Church by 
Christ Jesus throughout all ages, world without end 
Amen." * 

Still, though I am constrained, for the reasons 
above named, to give in my adhesion to the doctrine 
that regeneration does not suppose entire sanctifi- 
cation, yet every effort I have made to define clearly 
to my own mind precisely what is meant by sin in 
believers has deepened the conviction that the sub- 
ject is one of manifold difficulty, and about which 
there is great confusedness of thought. I find evi- 
dences of obscurity in all the writings about it. The 
most eminent divines are not clear. They all agree 
in the fact ; but when they attempt to explain, they 
become confused. The difficulty is to make plain 
what that sin is, from which Christian men are not 
free, which remains in, or is found still cleaving to, 
believers ; how to discriminate between the some sin 
that is removed in regeneration and the some sin 
that remains. And it is just around this point that 
revolves the whole question of entire sanctification. 
both as to what it is and its possibility. It has to 
do -with that sin that remains. It removes that 
remainder of sin. Regeneration took some sin away ; 
entire sanctification takes away what was left. How 
impoi-tant is it that the subject should be made clear. 

* Rph. iii, 14-27. 



1 1 8 CHRISTIAN PURITY, 

As stated already, it has been the common faith 
of the Church, and seems to be clearly the teaching 
of the Scriptures, and is a conscious experience of 
believers, that the new birth removes sin in part but 
not in whole. The desideratum is clear discrimi- 
nation, so as to enable us to know what we mean by 
rhe some that is taken and some that is left. 

We must beg the patience of the reader while we 
attempt to sift this point somewhat more critically 
than usual. Possibly it belongs to that class of 
occult subjects which refuse to be brought into the 
categories of clear thought. 

Those who have written upon this precise point have 
given their main attention to this special side of it, to 
prove that there is a sin that remains, or that regenera- 
tion is not the equivalent of entire sanctification. Here 
they have succeeded well. But when they have at- 
tempted explanation they have seemed like men grop- 
ing in the dark. It is with them as it is with scientific 
men when they discuss ultimate laws, as gravitation ; 
they show with great clearness that there is such a 
principal e, but they talk confusedly when they begin to 
describe it ; or more like these same men when they 
discuss the moral thesis. Where precisely do the divine 
and human join on to each other in the action of the 
human will .? They demonstrate easily that there 
must be a relation of the two, but they are confused 
when they would define the metes and bounds. 

It will no doubt be impossible, after the utmost 



ENTIRE HOLINESS. 1 1 9 

effort, to clear the subject of all difficulty ; but we 
are not without hope that by careful painstaking 
and great patience some approach may be made to a 
solution, sufficient, at least, to evoke the efforts ci 
other mhids who may bring the subject to com ^ 
pletion. 

There are a few phrases which have come into 
common use, which indeed have been of ancient use, 
which cast a little light on the subject so far as this, 
that they seem to imply a generic difference between 
the sin which remains and -the sin which is removed. 
The phrases are employed as descriptive of the kind 
of sin that remains ; they are the following : " inbred 
sin," " remains of the carnal mind," " roots of bitter- 
ness," " seeds of evil." 

They do convey some light, they furnish a hint. 
By examining the phrases more particularly we may 
find what we seek. They are like the scent which, 
followed, may lead to the game. 

We might find still further aid by raising the 
fundamental question, What is sin ? but our space 
and the object of this work forbid. The words 
" sin removed," and " sin remaining," are suggestive of 
substance ; for instance, of some esse that is carried 
away, and of some esse that is left behind, thus 
grossly debauching the mind at the very start. 

l-li^vQ., then, we take our departure, with the remark 
that the term sin is used of precisely the same thing 
when it is predicated of that which is taken away in 



1 20 CHPJSTIAN P URITY. 

regeneration, as when it is predicated cf that which 
remains to be taken away ; or it is used to describe 
things generically different. This is a point of some 
importance. If it means precisely the same thing id 
both cases, the explanation will be one ; if it design 
nates things generically different, it will be ancther. 

Suppose it to mean precisely the same thing, then 
we shall have this as the theory. A certain amount 
of sin attaches to the unregenerate soul ; let it be 
represented by a-\-b-^c-.^^. Regeneration removes 
so much of the mass .as a^b, leaving c. The 
formula then would be c-^x — a — b. Entire sanctifica- 
tion ensues, and completes the work which regenera- 
tion began, and removes, in some way, the remaining 
c, so the formula would be ^=x — a — b — c. 

Is this the theory, as the Church has held it from 
the beginning 1 We do not so understand it. 

The term sin is employed rather to represent things 
generically different. As used in one case it designates 
a class or thing, that is, the gtiilt of actual sin, which 
is wholly removed by justification, so that pardon 
attains to in the thing it refers to. As us'-^J in 
the other case, sin describes a thing that is not en- 
tirely removed by regeneration as a concomitant of 
justification, that is, depravity of nattire, but which 
remains, in part, to be purged by entire sanctifi ca- 
tion ; so that the thing effected by justification re- 
lates to a something generically different from the 
thing effected by entire sanctification. 



ENTIRE HOLINESS. 1 2 1 

That the term sin is employed in common divinity 
parlance to represent things generically diffeient, is a 
proposition which scarcely needs proof. The contro- 
versy of the ages has been about its legitimate use 
in one of the cases — original sin. 

Ti one case " sin " represents an act, a transgression ; 
h the other it represents a state, carnality, depravity. 
These are distinct the one from the other ; since the 
depravity may exist without the act, and may be in- 
creased by the act, and the carnality may exist with- 
out the separate transgression to whirh it prompts, 
and is alleged to exist prior to the transgression. We 
are not now consenting that the phrase " sin " is prop- 
erly predicated of these two dissimilar things, but 
simply that it is so predicated, and that when so predi- 
cated it designates things generically different. Here 
begins the confusion. 

We are prepared now to advance a step in our 
discussion. It is God's plan that the two things 
designated by the term sin, transgression and de- 
pravity, should be remedied in or removed from the 
believing soul ; but as they are generically different 
effects, with relation to generically different subjects, 
they may not be coetaneously effected, or effected by 
Ib.e same specific exercise of agency. 

"lUie process of the work is in this order: be- 
ginning with pardon, by which one aspect of sin, 
that is, actual guilt, is wholly removed, and pro- 
ceeding in regeneration, by which another kind 



[2? CHRISTIAN PURITY. 

of sin, that is, depravity, is in part removed, termi- 
nating with entire sanctification, by which the re- 
mainder of the second kind, or depravity, is entirely 
removed. 

Now if we understand the theology and philosophy 
of the subject, two distinct wants grow out of the ter* 
rible effects of sin. One is the need of pardon, the 
other is the need of healing or cure ; and though 
they may be supplied simultaneously, as they are 
distinct they need not necessarily be. The relief of 
the one may be perfect at once, that of the other may 
be gradual or in stages. Not only may there- be this 
difference, but there certainly is. Moreover, the 
wants themselves differ in kind ; one excludes from 
God as of ill desert ; the other disqualifies for God, 
as incapacity. 

When the awakened sinner comes to God with 
faith, and experiences what is called (.he new birth, 
what is it that has transpired .? What precisely is 
his case immediately subsequent to that event } 
Several effects have transpired, com^prised in the 
general phrase born again ; but each of the effects 
are specific, and may be clearly differentiated. 

First : He has been pardoned. What does tha*- 
precisely mean } It means this. The sins which he 
had committed were of such a nature that he had 
deserved to suffer the displeasure of God for them ; 
that the displeasure of God had been already awak- 
ened against him on account of them ; and that God 



ENTIRE HOLINESS. 1 23 

must certainly punish him for them: but now that 
he has come to see their wrongfulness, and to re- 
nounce them, God has ceased to regard him with 
displeasure, and has lifted the impending penalty from 
off him, so that he is no longer exposed thereto. This 
is the removal of his actual sin as to its guilt and 
panishment. 

It will be perceived that, so far, the only change 
noted is a change in the sinner's relations and 
condition. Nothing has been discovered as to him 
subjectively. 

Second : The next effect, therefore, that has oc- 
curred is something subjective going along with the 
pardon, not as a part of it, but as a concomitant ; this 
is styled regeneration. Now what do we mean by 
this, or rather, What is it } It is this : the Holy 
Spirit has wrought cure on the soul. An effect of sin 
was depravity ; an attendant of pardon is incipient 
cure. If we knew precisely what the depravity is, 
we should be better able to speak of the cure. The 
point is so important that we can afford to be 
patient. 

What, then, is that depravity of which regenerat ion 
is the incipient cure .'' It is no answer to say, It is 
original sin, carnality, fallen nature. These aie 
names of it ; but v/hat do they stand for.? We 
answer, They stand for a state of man's soul, which 
ensued upon the first sin as its effect. Not a physical 
sffect, such as the addition or subtraction of some 



524 CEBISTIAJSr PURITY, 

entity or faculty to or from it, but rather a change 
wrought in the order and harmony of its faculties and 
in their relations to each other. It is that derange- 
ment of man's moral nature, induced by his trans* 
gression, whereby the harmonious acting of all the 
nttributes of his soul has become warped and per- 
verted ; so that they no longer cheerfully and implic- 
itly obey the Divine requirements, but rise up in 
opposition to that which is holy, just, and good. 
Let us illustrate : the soul possesses two classes of 
faculties, which may be defined superior and inferior. 
The superior are the intellectual and moral powers, 
as judgment, conscience, will ; the inferior are pro- 
pensities and appetites of the body. In the holy, 
unfallen soul, the superior ruled and regulated the 
inferior ; and it is this order which constitutes that 
soul a holy soul. 

They were sufficiently strong to do so without 
effort, meeting with no painful resistan'ce. This was 
the fulfilling of the moral law. That which made the 
superior faculties so commanding was the normality 
of the soul, and its perfect subordination to and har- 
mony with the Divine ; it was sound ; it was in per- 
fect order ; it was not diseased. Temptation came ; 
the holy sinned. Two effects followed First, it 
deserved God's displeasure for its criminal act, and 
awakened it ; its sin called for punishment and re- 
ceived it Second, after it sinned it underwent a 
subjective change, it became another kind of soul 



ENTIRE HOLINESS. 1 25 

from what it was before ; this was an effect of its sin 
It consisted in this, it became immediately conscious 
of the withdrawment of God from its fellowship. As 
when the lights are extinguished the temple becomes 
dark, so when God withdrew his presence the soul 
became darkened ; the regulator being removed the 
powers of the soul became confused, the inferior fac- 
ulties usurped the place of the superior, the blinded 
and revolutionized soul called good evil and evil good, 
sense became supreme, and with a mad sway held 
reason and conscience subject ; the things which 
ought not to be done were the things which now were 
done. Harmony with God was broken, and every 
thing was the reverse of right. That is depravity ; 
or, as the Scriptures significantly word it, carnality, 
or the carnal mind ; the fleshly predominating, an 
effect of sin, and so called sin. 

Now, in order that this soul may become holy, the 
temple of God's delight, the willing and perfect serv- 
ant, obviously more is necessary than pardon ; it 
must be cured of its abnormal condition, must be 
made sane : this is what is meant by regeneration. 

The abnormal state of the soul's faculties, as 
transmitted, becomes intensified by its after personal 
?fns. Its depravity increases. The wrong action, at 
£rst produced by powerful impulse, gains momentum 
by habit, and more and more becomes incurable — the 
depravity is invincible. There is no remedy in itself. 
Like a wheel running down hill, it cannot reverse its 



126 CHRISTIAN PURITY. 

own motion. The things in which the sOvJ runs riol 
are all wrong, they are shameful, so that its whole 
bent is toward practices of the flesh, carnaUty, and 
it is said to be polluted, the things which it craves 
and does are polluted, its life is tainted, it is rotten, 
dead ; there is nothing healthy in it. That is the 
Scripture view, and it is true. It has no new wrong 
element, but the elements are wrongly adjusted. 
Now if it were abandoned to itself, its debauchment 
wouid be utter and inconceivable ; but it is not. 
The powers are still all there ; they have only become 
disordered, playing wrong or inefficient parts. Con- 
science is still there, and reason, but they are en- 
slaved ; they remonstrate, but they cannot rule ; they 
cannot be hushed, but they are not respected. What 
is needed is, that right order should be restored, the 
abnormal be made normal. 

WTien and how is this to be done ? Is it effected 
when the believing soul receives its pardon } We 
answer. It is initiated then. It is not completed. 
The disease is not wholly cured at once ; or if the 
disease be cired, the debility is left, and the remain- 
ing sicicness is called remaining sin, as we shall see 
for two reasons. Still let us be patient while we 
attempt to explore this deep mystery. 

How much cure is effected when the soul enters 
its heritage of pardon } 

This, it seems to me, is the answer. First. God, 
who withdrew himself from the sinful and sinning 



ENTIRE HOLINESS. 1 2/ 

rfoul, now, along with the pardon, restores himself to 
it, bringing light with him into it, and bringing also 
!:omfort and strength. The soul now sees things in 
their true light, and its disordered faculties are reduced 
to order ; conscience is quickened and strengthened^ 
md crowned and put on the throne, and made the 
recognized sovereign of the new soul ; the spiritual 
affections are made alive and grasp their objects ; a 
new controlling and regulating life manifests itself ; it 
is the eternal life springing into being. The new life 
awakened is a life of supreme love to God and right, 
and its expression is worship and obedience. 

But is the new life so complete as immediately to 
effect a perfect cure ? as to remove the tokens of the 
old depravity ? Is a perfect harmony and easy normal 
action of the soul's faculties at once secured ^ We 
answer, No. The disorder, in part, remains. The 
Did rebel and usurping propensities are not cured ; 
they are only chained. They are still alive, and 
make war ; they clamor, and sometimes, in moments 
of weakness, prevail. The new order is preserved by 
struggle. The natural pre-eminence of sins and the 
power of long habit make the subjective passions 
like caged beasts beating against their bars ; the new 
masters maintain their thrones with much and tire- 
less watching. Am I not right ? 

This shows the soul not yet to be in a perfectly 
normal state ; it is not just as it ought to be, and 
must become, in consummate holiness. When it 



128 CRRISTIAW PUniTT. 

becomes perfectly cured the propensities will no 
longer rebelliously strive with the conscience — no 
longer have undue power, like a frenzied patient, but 
1 emaining, and becoming restored to their right con- 
dition, will ask only their normal indulgence and 
exercise ; as was their primeval design, will awaken 
onl}' their appropriate desires, and lead to their appro- 
priate effects. Just that and no more. And what is 
that which will hold all in such exact and perfect 
equipoise and order } The undisputed supremacy of 
God within the soul — such an elevation and exaltation 
of the spiritual faculties that any prompting to any 
sinful act will not simply find no acquiescence, but 
will awaken immediate recoil, and meet with spon- 
taneous rejection — such a restoration of lost power 
that evil habits and Satanic influences will equally 
fail to disturb the deep and sacred equanimity. God 
will be all in all.* 

* See Notes A and B in the Appendix. 



ENTIRE HOLINESS ATTAINABLE. 129 



CHAPTER V. 

ENTIRE HOLINESS ATTAINABLE. 

Is the high state of moral and spiritual excellence 
described in the preceding chapter attainable in this 
life ? This is the question we are now about to 
discuss. 

Many specious and beautiful theories have perished 
for want of proof The most magnificent structure 
may be valueless because of the insecurity of its 
foundation. Not all that is beautiful is true. 

In this chapter it is our intention to present the 
proof upon which we rely for the support of the fore- 
going views. And whence shall the proof be de- 
rived } " To whom shall we go .-^ " Not to creeds, 
or decretals, or ecclesiastical canons, or councils, nor 
even to the testimony of those who profess to know 
by personal experience. There is but one foundation 
upon which any religious tenet can stand. To the 
Bible ! — what saith the Lord } All will admit the 
propriety of the appeal. We do not discard or dis- 
parage the opinions of the wise and good ; but, how- 
ever much we may esteem them, they are of no au- 
thority in matters of religious faith. We may thank- 
fully employ them as helps, but dare not rest m them 



130 CHRISTIAN PURITY. 

as infallible guides. We adhere to that sentiment of 
the illustrious Chillingworth — a sentiment worthy to 
be written upon the sky, and read by all generations — 
" The Bible, the Bible alone, is the religion (authori- 
tative creed) of Protestants." Employing all lesser 
lights as aids, and rejoicing in them, we look away, 
and beyond them, for fuller illumination and suffi- 
cient instruction to Him who is the light of the world 
and the teacher of his people. Let us, therefore, im- 
mediately address ourselves to the study of the holy 
oracles, and find what they teach upon the subject. 

There are several methods for ascertaining the 
teaching of the Bible ; but these may be generally 
classified into the direct and inferential. The dijrct 
is that in which a truth is plainly and unequivocally 
asserted ; the inferential is that in which truth is im- 
plied in, or may be inferred from, sc>n:iething explicitly 
stated, or deduced as a logical consequence from 
either words or doctrines clearly laid down. 

The direct may generally be assumed to be the 
safer and more authoritative method ; but, under cer- 
tain conditions, an inference may be as explicit as a 
direct assertion, and have all the authority and sanc- 
tion of the plainest declaration. 

In the case of a direct utterance, one single in- 
spired declaration is competent to establish any 
truth. Nothing more than this is necessary. Re- 
peated and varied statements of the same thing may 
heighten the certainty that the exact idea is appro- 



ENTIRE HOLINESS ATTAINABLE. 



131 



heiided ; but one "thus saith the Lord" is sufficient 
to settle the most difficult proposition. 

An inference, if it be clearly legitimate, is sufficient 
to create conviction ; not perhaps competent to re- 
move all doubt, unless the inference be, as is the 
case in some instances, tantamount to the most em- 
phatic assertion ; then it carries with it all the force 
of a "thus saith the Lord." 

In this treatise we shall employ both these meth- 
ods for eliciting the Divine teaching ; and we hope 
to sustain our position, not by a single and isolated 
declaration only, or a single inference only, but by a 
great number of both direct and inferential proofs 
of the most unequivocal and irresistible authority : 
declarations so various, contained in commands, 
promises, prayers, exhortations, statements, and nar- 
ratives ; and inferences so multiplied, arising from 
so many sources, as to convince every candid reader 
that the doctrine we contend for is not limited to a 
bare and questionable place, a doubtful and uncertain 
existence in the holy records, but is repletely and 
abundantly, as well as explicitly, embodied as a 
cardinal feature throughout the whole system. It 
breathes in the prophecy, thunders in the law, mur- 
murs in the narrative, whispers in the promises, 
supplicates in the prayers, resounds in the songs, 
sparkles in the poetry, shines in the types, glows in 
the imagery, and burns in the spirit, of the whole 
scheme, from its alpha to its omega — its beginning 



132 CHRISTIAN PURITY. 

to its end. Holiness ! Holiness needed ! Holiness 
required ! Holiness offered ! Holiness attainable ! 
Holiness a present duty, a present privilege, a pres- 
ent enjoyment, is the progress and completeness of 
its wondi ous theme ! It is the truth glowing all 
over and voicing all through revelation ; singing and 
siiouting in all its history, and biography, and poetry, 
and prophecy, and precept, and promise, and prayer ; 
the great central truth of the system. The truth to 
elucidate which the system exists. If God has spoken 
at all it is to aid men to be holy. The wonder is, 
that all do not see, that any rise up to question, a 
truth so conspicuous, so glorious, so full of comfort. 

1. This truth is directly taught in the Scriptures. 

For the convenience of our readers, we will cite, in 
connection, a large number of passages in which the 
doctrine is taught. After a partial exhibit of the vol- 
ume of evidence, we will classify and arrange it for 
the fuller presentation of its force and sufficiency. 
At present, we will simply array quotations bearing 
directly upon the point ; and what we have here col- 
lected has only been the labor of a few hours, and a 
very incomplete research. 

Passages in which it is taught by command. — " Thou 
shah love the Lord thy God with all thy heart, and 
with all thy soul, and with all thy mind, and with all 
thy strength, and thy neighbor as thyself"* "Be 
ye holy ; for I am holy." f " Follow peace with all 

* Luke X, 27. f 1 Pet. i, 16. 



ENTIRE HOLINESS ATTAINABIE. 133 

men, and holiness, without which no man shall see. 
the Lord." * " Be ye perfect, even as your Father 
which is in heaven is perfect." f " Hear, O Israel : 
Thou shalt love the Lord thy God with all thy soul, 
and with all thy might." "And now, Israel, what 
doth the Lord thy God require of thee but to fear 
the Lord thy God, to walk in his ways, and to love 
him, and to serve the Lord thy God with all thy 
heart and with all thy soul, to keep the command- 
ments of the Lord thy God, and his statutes, which 
I command thee this day, for thy good.-* "J "Serve 
God with a perfect heart and willing mind ; for the 
Lord searcheth all hearts, and understandeth the 
imagination of the thoughts." § " This is my com- 
mandment, that ye love one another, as I have loved 
you." II " Now the end of the commandment is 
charity out of a pure heart, and of a good conscience, 
and faith unfeigned."^ "Be perfect, be of good 
comfort, be of one mind, live in peace ; and the God 
of love and peace shall be with you." ** " Sanctify 
yourselves, therefore, and be ye holy. . . . And ye 
shall keep my statutes, and do them : I am the Lord 
which sanctify you." ft "But as he which hath 
called you is holy, so be ye holy in all manner of 
conversation ; because it is written, Be ye holy ; for 
I am holy." ^ J 

♦ Heb. xii, 14. f Matt.v, 48. % I^^"*. vi, 5; x, 12, la 

§ 1 Chron. xxviii, 9. | John xv, 12. ^1 Tim. i, 5. 

•* 2 Cor. xiii, 11. ff Lev. xx, 7, 8. XX ^ Pet. i, 15, 16. 



1 3 4 CHRISTIAN PURITY. 

Passages in which it is taught in exhortation. — 
" Having therefore these promises, dearly beloved, 
let us cleanse ourselves from all filthiness of the flesh 
and spirit, perfecting holiness in the fear of God." * 
" Therefore, leaving the principles of the doctrine of 
Christ, let us go on to perfection." f 

Passages in which it is taught i7i promise. — "Bless- 
ed are they which do hunger and thirst after right- 
eousness : for they shall be filled." % " Come now, 
and let us reason together, saith the Lord : Though 
your sins be as scarlet, they shall be as white as 
snow ; though they be red like crimson, they shall be 
as wool." § " If we walk in the light, as he is in the 
light, we have fellowship one with another, and the 
blood of Jesus Christ his Son cleanseth us from all 
sin. If we confess our sins, he is faithful and just to 
forgive us our sins, and to cleanse us from all un- 
righteousness." || "There is no fear in love; but 
perfect love casteth out fear." ^ "Whoso hath this 
hope in him, purifieth himself, even as he is pure." ** 
" Who his own self bare our sins in his own body on 
the tree, that we, being dead to sins, should live unto 
righteousness ; by whose stripes ye were healed." ff 
" Whom we preach, warning every man, and teach- 
ing every man in all wisdom ; that we may present 
every man perfect in Christ Jesus." %% " And he 

* 2 Cor. vii, 1. f Heb. vi, 1. % Matt, v, 6. 

§ fsaiah I, 18. || 1 John i, 7, 9. f 1 Jolin iv, 18. 

** 1 John iii, 3. \\ 1 Pet. ii, 24. %% Col. i, 28. 



ENTIRE HOLINESS ATTAINABLE. 



T35 



shall redeem Israel from all his iniquities." * " But 
whoso keepeth his word, in him is the love of God 
perfected."! "And that ye put on the new man, 
which after God is created in righteousness and true 
holiness." % " My little children, these things write I 
unto you, that ye sin not. He that committeth sin is 
of the devil ; for the devil sinneth from the beginning. 
For this purpose the Son of God was manifested, 
that he might destroy the works of the devil." § " If, 
therefore, thine eye be single, thy whole body shall 
be full of light." II "Wherefore Jesus also, that he 
might sanctify the people with his own blood, suf- 
fered without the gate." ^ " And this also we wish, 
even your perfection." ** " To the end that he may 
establish your hearts unblamable in holiness before 
God." ft " For God hath not called us unto unclean- 
ness, but unto holiness." J:f "This is the will of God, 
even your sanctification." §§ " God hath chosen you 
to salvation, through sanctification of the Spirit, and 
belief of the truth." || || " And he gave some, apostles ; 
and some, prophets ; and some, evangelists ; and 
some, pastors and teachers ; for the perfecting of the 
saints, for the work of the ministry, for the edifying 
of the body of Christ : till we all come in the unity 
03 the faith, and of the knowledge of the Son of God 

* Pialni cxxx, 8. f 1 John ii, 5. % ^P^^- ^v, 24. 

§ 1 John ii, 1 ; iii, 8. || Matt, vi, 22. ^ Heb. xiii, 12. 

** 2 Cor. xiii, 9. ff 1 Thess. iii, 13. %% I Thess. iv, 7 

§^ 1 Thess. iv, 3 l||l 2 Thess. ii, 13. 



136 CHRISTIAN PURITY. 

unto a perfect man, unto the measure of the stature 
of the fulhiess of Christ : that we henceforth be no 
more children, toijsed to and fro, and carried about 
with every wind of doctrine, by the sleight of men, 
md cunning craftiness, whereby they lie in wait to 
ieceive ; but speaking the truth in love, may grow 
up into him in all things, which is the head, even 
Christ ; from whom the whole body fitly joined to- 
gether and compacted by that which every joint 
supplieth, according to the effectual working in the 
measure of every part, maketh increase of the body, 
unto the edifying of itself in love." * " For what the 
law could not do, in that it was weak through the 
flesh, God sending his own Son in the likeness of 
sinful flesh, and for sin, condemned sin in the flesh ; 
that the righteousness of the law might be fulfilled 
in us, who walk not after the flesh, but after the 
Spirit." t 

Passages in which it is taught in prayer. — " For 
this cause I bow my knees unto the Father of our 
Lord Jesus Christ, of whom the whole family in 
heaven and earth is named, that he would grant 
you, according to the riches of his glory, to be 
strengthened with might by his Spirit in the inner 
ran; that Christ may dwell in your hearts by faith ; 
that ye, being rooted and grounded in love, may be 
able to comprehend with all saints what is the 
breadth, and length, and depth, and height ; and to 

* Eph. iv, 11-16. f Rom. viii, 3, 4. 



ENTIRE HOLINESS A T TAIN ABLE. 1 3 7 

know the love of Christ, which passeth knowledge, 
that ye might be filled with all the fullness of God. 
Now unto him that is able to do exceeding abun- 
dantly above all that we ask or think, according to 
the power that worketh in us, unto him be glory in 
the Church by Christ Jesus, throughout all ages, 
world without end. Amen." * " Now the God of 
peace, that brought again from the dead our Lord 
Jesus, that great Shepherd of the sheep, through the 
blood of the everlasting covenant, make you perfect 
in every good work to do his will, working in you 
that which is well-pleasing in his sight, through 
Jesus Christ." f " And the very God of peace 
sanctify you wholly : and I pray God your whole 
spirit, and soul, and body, be preserved blameless 
unto the coming of our Lord Jesus Christ." $ 
" Create in me a clean heart, O God ; and renew a 
right spirit within me." § " That they all may be 
one ; as thou. Father, art in me, and I in thee, that 
they also may be one in us. ... I in them, and thou 
in me, that they may be made perfect in one ; and 
that the world may know that thou hast sent me, and 
hast loved them, as thou hast loved me."|| "Sanc- 
tify them through thy truth." ^ " Thy kingdom 
come ; thy will be done on earth, as it is in heaven ; 
deliver us from evil." ** 

* Eph. iii, 14-21. f Heb. xiii, 20, 21. X 1 Thess. v, 23. 

§ Psalm li, 10. | John xvii, 21, 23. ^.Tohn xvii, 17. 

**Matt. vi, 10, 13. 



138 CHRISTIAN PURITY. 

Passages m zvhick it is taught as having hem 
experienced. — "Mark the perfect man, and behold 
the upright ; for the end of that man is peace." * 
" Behold, God will not cast away a perfect man." f 
" And Herod feared John, knowing that he was a 
just man, and a holy." % " But now being made 
free from sin, and become servants to God, ye have 
your fruit unto holiness, and the end everlasting 
life."§ "For the law of the Spirit of life in Christ 
Jesus hath made me free from the law of sin and 
death. For what the law could not do, in that it 
was weak through the flesh, God sending his own 
Son in the likeness of sinful flesh, and for sin, con- 
demned sin in the flesh ; that the righteousness of the 
law might be fulfilled in us, who walk not after the 
flesh, but after the Spirit." || " They were both 
[Zr:harias and Elisabeth] righteous before God, walk- 
ing in all the commandments of the Lord blame- 
les '." ^ " I am crucified with Christ ; nevertheless, 
I I've ; yet not I, but Christ liveth in me : and the 
]ife which I now live in the flesh, I live by the faith 
of the Son of God." ** " Herein is our love made 
perfect, that we may have boldness in the day 0^ 
judgment : because as he is, so are we in this world." ff 
*' And in their mouth was found no guile: for they 
are without fault before the throne of God." %% " Then 

* Psalm xxxvii, 37. f Job viii, 20. :J: Mark vi, 20. 

i^ Rom. vi, 22. || Rom. viii, 2-4. f Luke i, 6. 

**aal. ii, 20. ff 1 Jolm iv, 17. %% Rev. xiv, 5. 



ENTIRE HOLINESS A TTAINABLE. 1 39 

said I, Woe is me ! for I am undone ; because I am 
a man of unclean lips : . . . for mine eyes have seen 
the King, the Lord of hosts. Then flew one of the 
seraphim unto me, having a live coal in his hand, 
which he had taken with the tongs from off the 
altar : and he laid it upon my mouth, and said, Lo, 
this hath touched thy lips ; and thine iniquity is 
taken away, and thy sin purged." * " Our old man 
is crucified with him, that the body of sin might be 
destroyed, that henceforth we should not serve sin." f 
Let the reader ponder these Scriptures. What 
an irresistible volume of evidence they contain. 
How full, how various, and how explicit ! Is it 
possible for any one to give them even a cursory 
reading, and not feel that he is called unto holi- 
ness "i Much more, ca7i any one, seriously, and 
with devout and prayerful study, endeavor to com- 
prehend and feel their import, and not realize that 
it is his privilege, his duty, to be a holy man } 
Surely we misjudge, or the thing is impossible. Sup- 
pose any one should appropriate these lucid and 
sublime Scripture expressions to himself, and profess 
to have attained the experience they adumbrate, 
would not all men understand him to make profes- 
sion of holiness t Could he employ more explicit 
terms to declare the enjoyment of such a state, than 
those contained in the passages quoted.'* Were his 
object fullness, intensivcness, where would he go 

* Isaiah vi, 5-7. f Rom. vi, 6 



140 CKRISTIAN PURITY. 

tor a phrase stronger than this, " Sanctify you 
wholly ? " or this, " The blood of Jesus Christ his 
Son cleanseth from all sin ? " or this, " That ye 
might be filled with all the fullness of God ? " or this, 
" Perfect, even as your Father in heaven is perfect ? " 
Were there but a single passage intimating this 
glorious truth, there might be room for hesitancy ;^or 
a doctrine so wonderful, so replete :vith surprises — 
though repeated at distant intervals — might startle 
our incredulity ; but when it comes in such resistless 
volume, and stands out with such commanding dis- 
tinctness, upon what principle can we justify sus- 
picion or doubt ? 

But the argument which seems so convincing upon 
a bare recitation of the word of the Lord, becomes 
incalculably stronger — amounts to irresistible demon- 
stration, when these Scriptures are classified, and 
their full force and meaning elicited. If the first 
and only impression from the simple reading of the 
word is, that holiness is needed, is required, is attain- 
able, an analysis of these rendered passages must 
ripen that impression into an undoubting certainty. 

1. That holiness is attainable we contend, first, 
because God commands it : "Be ye holy, for 1 the 
Lord your God am holy." " Follow peace with all 
men, and holiness, without which no man shall see the 
Lord." " Be ye perfect, even as your Father who is 
in heaven is perfect." "Thou shait love the Lord 
thy God with all thy soul, and with all thy mind, and 



entihe holiness a ttainable. i 4 1 

with all thy strength." That holiness is sometimes 
used to describe a state of partial holiness does not 
lessen the force of the passage as inculcating en- 
tire holiness, since it is absurd for us to suppose 
that God enjoins only partial holiness. The word 
must be taken in its highest meaning as predi- 
cable of the finite. Now in these passages and 
many others quoted in the foregoing pages, and 
many others not quoted, entire holiness is com- 
manded. Surely no one will presume to dispute 
this ! But what then ? Either it is practicable to 
comply with the command, or it is not. If it is prac- 
ticable, then it may be attained, and what we con- 
tend for is true. If it is not practicable, then God 
has issued a command which it is impossible should 
be obeyed — made a requirement of his creatures 
with which they have no power to comply. It would 
be no hazard to rest the whole controversy on this 
point ; without progressing a step further, the opposer 
of attainable holiness would find himself inextricably 
and hopelessly entangled. 

We are at a loss to perceive how the force of this 
reasoning can be broken. The only points in the 
chain where attack is possible must be either in the 
first premise, that God commands holiness ; or the 
second, that a command which cannot be obeyed 
is oppressive and unjust. But is it possible that 
either of these should be at fault .? Is it possible of 
the first, that it is not holiness that he requires, but 



1 42 CHRISTIAN P UBITY. 

something else — something less ? That tne terms 
which seem to express it do not in fact, or at least may 
be explained so as to mean much less ? But even if 
this were so of the terms employed, are we at liberty 
to put a possible diminished meaning on them when 
we consider what must be the requirements of his own 
infinitely holy nature. Can we conceive that God re- 
quires less than holiness, or, what is the equivalent of 
that, tnat he is not opposed to some sin. But if the 
first premise cannot be questioned, much more can- 
not the second. The conclusion inevitably follows. 

2. That holiness is attainable we contend, because 
it is promised upon practicable conditions : " Then 
will I sprinkle clean water upon you, and you shall 
be clean : from all your filthiness and from all your 
idols will I cleanse you." " Blessed are they that 
hunger and thirst after righteousness : for they shall 
be filled." " Come now, and let us reason together, 
saith the Lord : Though your sins be as scarlet, they 
shall be as white as snow ; though they be red like 
crimson, they shall be as wool." " I will also save 
you from all your uncleannesses." " If we confess our 
sins, he is faithful and just to forgive us our sins, and 
to cleanse us from all unrighteousness." 

In these passages, holiness, as cleansing from sin, 
as being filled with all righteousness, is explicitly 
promised to God's people upon certain conditions. 
But what then .? Either those who comply with 
the conditions will reahze holiness in the fulfill- 



ENTIRE HOLINESS ATTAINABLE. 143 

ment of the promises, or God's promise will fail. 
If the former, our doctrine is true ; if the latter, 
God is false. But is it said, Yea, truly, if any one 
should comply with the conditions the promise 
would be fulfilled^God would be true ; but no one 
can comply with them, and therefore it is that 
holiness is not attainable in this life ? Such a sup- 
position is even more dishonorable to God than open 
falsehood. If the condition is impracticable — cannot 
be complied with — the intimation of it is mockery, 
deception, and fraud ; hypocrisy added to falsehood, 
and fraud superadded to both. God can neither 
prove unfaithful, nor mock his creatures with imprac- 
ticable conditions ; therefore, as he has promised 
holiness upon certain conditions, holiness is attainable. 
The only escape from the argument here must be in 
limiting the promises cited, and all others found 
overspreading the sacred pages. If it can be shown 
that their obvious sense is tortured or strained — that 
a construction has been put upon them different 
from their most natural meaning, or beyond the 
intent of the author, or which implies impossibility — 
the argument fails ; if no one of these objections can 
be taken it stands. If it stands, the great doctrine 
which it is summoned to support stands with it, in 
beauty and strength, even if every other prop were 
removed. 

O believer in Jesus, weary as you are of your sins, 
panting after deliverance from their cruel power, 



144 CHRISTIAN PURITY, 

why shall you make limits against your own soul 
when God has made none ? Wherefore should you 
take sides both against your Maker and yourself ? 

3. We contend for the attainableness of holhiess 
because it is prayed for in behalf of the Church by 
inspired men, holy apostles, and prophets ; and be- 
cause it is inculcated in that form of prayer which 
our Saviour employed, " Sanctify them through thy 
truth," as well as by the Apostles in the following 
and similar passages : " Now the God of peace, that 
brought again from the dead our Lord Jesus, that 
great Shepherd of the sheep, through the blood of 
the everlasting covenant, make you perfect in every 
good work to do his will ; working in you that which 
is well pleasing in his sight." " And the very God 
of peace sanctify you wholly : and I pray God your 
whole spirit, and soul, and body, be preserved 
blameless unto the coming of our Lord Jesus 
Christ." In these passages, and many others cited 
above, holiness is distinctly, specifically prayed for 
by inspired men, and by Him who needed no inspira- 
tion to guide him into all truth. What are we to 
infer therefrom .? They believed holiness to be attain- 
able, or they did not. If they did not believe it attain- 
able, then they were guilty of the grossest duplicity 
and mockery — our Lord among them — when they 
prayed for it. For what greater mockery can be 
conceived than that of solemnly praying for what we 
know cannot be realized .'* Would not this be the 



ENTIRE HOLINESS ATTAINABLE. 143 

very climax of insane and hypocritical presumption ? 
And could such prayers be offered under the inspira- 
tion of the Holy Spirit ? If not, the inspiration ol 
so much of the Scriptures is renounced. But did 
they believe their prayers would be answered and 
holiness restored ? Then it was so, or they were 
mistaken ; if mistaken, and yet inspired, they were 
deluded by the Holy Ghost, and inspiration is not to 
be trusted. What fearful havoc the denial of this 
doctrine thus makes with the word of God, and the 
character and consistency of our Lord and Master, 
and of those holy men who taught it ! Whatever 
infidels may do, thus to dishonor the word of God 
and the memory of his holiest servants, Christians 
will at least hesitate before they adopt a scheme so 
fraught with ruin. But shall it be assumed that 
strict rules of interpretation need not be applied to 
language uttered in prayer '^ that prayer is often the 
blind cry of want or desire, and is not always con- 
siderate of what is possible .'* This is no doubt true 
in many cases. But is it safe or wise to interpret 
the prayers here cited by such a rule } Is it proper 
for us to tone down our prayers to a less limit than 
the examples furnished us in the divine word } Or 
shall we be guilty of employing these or similai w jrds 
with our lips, meanwhile in our hearts telling the 
Lord that we know the language is too strong, exag- 
gerated } that we don't mean so much, and have no 
hope that it will be possible to grant what we ask ? 
10 



£46 GHRI8TIAN PURITY. 

Do not all Christians rather, in their holiest hours 
of prayer, find their souls inspired with similar 
enlarged desires ? Whence come they ? Does not 
the Holy Spirit plead in us, inspiring us ? Are not 
these most sacred pleadings his inspiration and be- 
o:e^ting ? Will it answer to take the position that 
they mean nothing as to possible answer ? that they 
simply present an impossible prize to our desires, 
that stretching forth after it we may approach nearer 
to it, but with no hope of ever reaching it ? Why 
not reach it ? What shall hinder ? Has God limited 
us ? Are we straitened in him ? What doth he say ? 

4. We contend for the doctrine because it is in- 
culcated in Scripture exhortations : " Leaving the 
principles of the doctrine of Christ, let us go on to 
perfection." " Let us cleanse ourselves from all filthi- 
ness of the flesh and spirit, perfecting holiness in the 
fear of God." Christians are here, under sanction of 
inspiration, exhorted to the attainment of complete 
holiness. Now the thing is practicable, or it is not. 
If not, then we are divinely exhorted to do an im- 
practicable thing ; as great an absurdity as to sup- 
pose ourselves exhorted to pluck the sun from its 
orbit. Can such folly "and trifling be charged ^»pon 
(jod } Who shall venture so great an insult upon 
Him who is infinitely sincere and eternally serious } 
If the thing is practicable, then holiness is attainable, 
and our doctrine is true. 

5. The attainableness of holiness is argued from 



ENTIRE HOLINESS ATTAINABLE. 147 

the declarations of the Scriptures: *• Jesus Christ is 
made unto us wisdom, and sanctification, and re- 
demption." "This is the will of God, even your 
sanctification." " Our old man is crucified with him. 
tiiat the body of sin might be destroyed." " For 
God hath not called us unto uncleanness, but unto 
holiness." In these passages holiness is declared to 
be the privilege and calling of Christians, a state 
which it is the will of God they should enjoy. The 
doctrine of its practicability is as undoubtedly taught 
as any other doctrine in the Bible. Now these de- 
clarations are true, or they are false. If true, which 
every Christian at least is bound to believe, then 
holiness is attainable ; and so our doctrine stands 
upon the same ground as the truth of revelation. If 
these declarations are false, the whole scheme is a 
fabrication, and we are all most sadly, most deeply 
deceived. No one is prepared to embrace this alter- 
native ; and rejecting it, the truthfulness of all that 
we contend for must be admitted. 

6. The doctrine we contend for is further argued 
from the fact that ample provision is made for it: 
" Wherefore Jesus, that he might sanctify the people 
with his own blood, suffered without the gate." " For 
this cause the Son of God was manifested, that he 
might destroy the works of the devil." " And he gave 
some, aj)ostles ; and some, prophets ; and some, evan- 
gelists ; and some, pastors and teachers ; for the per- 
fecting of the saints, for the work of the ministry, 



1 48 CHRISTIAN PURITY. 

for the edifying of the body of Christ : till we all 
come, in unity of the faith, and of the knowledge of 
the Son of God, unto a perfect man, unto the measure 
of the stature of the fullness of Christ." Here the 
attainment of holiness is declared to be an object to 
secure the realization of which certain provisions 
are made If the means provided are competent — 
and who shall say that God has instituted incompe- 
tent means ? — then the object they provide for may 
be realized. If the death of Christ is not a failure, 
the works of the devil may be destroyed. If his 
suffering without the gate does not come short in its 
ability of his intent, the people may be sanctified. 
To suppose holiness not attainable is to cast con- 
tempt on the provisions of grace, and, above all, to 
dishonor his own meritorious and all-efficacious sacri- 
fice. That some of these declarations may be con- 
strued as possibly meaning less than the significance 
we attach to them, we do not doubt ; but the question 
is, Which, the greater or the less meaning, is the 
more obvious sense .-* Some certainly cannot be toned 
down without great violence ; nay, must be abandoned 
entirely, or accepted in the utmost breadth we attach 
to them. The end contemplated in the redemption 
scheme is a full and complete salvation from all sin. 
The means correspond with the end. The object 
may be achieved. The scoffing world may doubt, and 
quibble, and perish ; but ye in whom the Holy Ghost 
hath wrought, who have been made partakers of the 



ENTIRE HOLINESS ATTAINABLE. 149 

grace of God, who have already passed the greatest 
wonder of all, in whose souls the light of life has 
been kindled, how can you question ? 

Thus does it appear, in a great variety of ways, 
that entire holiness is taught as an attainable bless- 
ing in the Holy Scriptures. Other direct argu- 
ments) no less conclusive than the above, might be 
added did our limits allow. But let the reader pon- 
der these well, and examine them with the candor 
becoming the subject, and see if he is not shut up to 
the conclusion, whatever may have been his preju- 
dices, whatever his difficulties, that it is both his 
most sacred duty and his most exalted privilege to 
be a completely holy man. 

There are a few additional considerations impor- 
tant in these connections, constituting inferential 
arguments or proofs ; and these, it is believed, are 
sufficient, without the volume of Divine evidence set 
forth above, to produce conviction in every candid 
mind. The consequences of rejecting the doctrine 
for which we contend are alone sufficient, in our esti- 
mation, to cause its acceptance. We subjoin a few 
inferential proofs. 

1. God is holy. All sin is infinitely offensive to him. 
He cannot prefer its existence. He must desiie its 
non-existence, and, as far as possible, its utter de- 
struction. Bat what then .? Why, manifestly this : 
if sin is so offensive to God that its entire removal 
would please him, then it may be so removed, unless 



150 GHRISTIAN PURITY. 

it can be shown that it is a thing absolutely impos- 
sible in itself, or inconsistent with his plan of govern- 
ment that it should be so removed. That the thing 
is impossible to infinite wisdom and infinite power 
no one will assume. That it is inconsistent with his 
plan of government to bring sin to an end, is scarce- 
1}' to be inferred, particularly since he has declared 
that his Son was given to destroy the works of the 
devil. But if God, from his holiness, hates sin, and 
from his goodness is inclined to rescue his people 
from its evils, and by his wisdom understands how 
it may be accomplished, and by his power is able 
to achieve it, and if the thing is not in itself impos- 
sible, nor inconsistent with his government, then cer- 
tainly it may be done. Should it be intimated that 
this argument proves too much, and we should be re- 
torted upon in the following manner, Why, then, is 
not all sin destroyed .'^ the answer is plain : It is be- 
cause men will not so act that it may be ; and even 
though God's nature is wholly averse to sin, he will 
not, nay, cannot, for its destruction, interfere with 
the freedom of his creatures. This would be incon- 
sistent with his plan of moral government. Our. 
supposition is quite another. Here are men who 
would be freed from sin, who earnestly pray to be 
delivered, who would comply with any possible 
terms. The argument is, Does not the nature of 
God infer that he might interfere for their rescue } 
What shall prevent } Let the objector intimate a 



ENTIRE HOLINESS ATTAINABLE. 151 

reason why God will leave his creature thus strug- 
gling and longing to be free, under the cruel pollu- 
tions which he himself abhors and abominates, and 
from which, that they might be saved, he did not 
count it too great a sacrifice to give his only hi-r 
gotten Son to die. Wherefore shall it now remain ? 
If men will, how is it that he will not. And if he 
will, and the freedom of his creatures stand not in the 
way, how is it that he cannot } 

2. Again : if holiness is not attainable in this life, 
then it cannot be required ; or if it is not attainable, 
and yet is required, then an impossibility is required. 
If the last consequence is assumed, then it follows 
that God is guilty of the grossest injustice, for he 
requires an impossibility. No Christian mind cer- 
tainly can embrace this alternative for a moment. 
But, then, take the remaining alternative. Such a 
state is not required. What follows .'* Manifestly 
this : If entire freedom from sin is not required, then 
some sin may be allowed, innocently, without guilt ; 
for it is contrary to no requirement, the transgres- 
sion of no law, and cannot, therefore, involve guilt or 
crime ; but then it is not sin at all. But, further, ad- 
mit that God does not require men to be free from 
sin, then this follows : Entire freedom from sin is not 
best, (it is better to have some sin remain ;) or, if 
entire freedom from sin is best, better than that some 
sin should remain, and yet God does not require it. 
then the unavoidable consequence is, God does not 



152 



CHRISTIAN PUniTT, 



require what is best. Neither one of these postulates 
can be admitted — no one will contend for either ; but 
their manifest absurdity necessitates the conclusion 
that entire holiness is attainable. 

3. A further consequence of the assumption .3 : W 
freedom from sin cannot be attained in this life, it 
should not be sought or prayed for. To pray for that 
which it is impossible, in the conviction of the mind, 
should be granted, is mockery — the sheerest hypoc- 
risy. No absurdity can be conceived of greater than 
that of seeking what it is certain, and known so to 
be, cannot be found. The consequence, therefore, 
of the belief that entire freedom from sin cannot be 
attained, must be to discourage all efforts in that 
direction as useless and vain ; nay, to render the 
idea of such efforts ridiculous and absurd, and so to 
reconcile the mind to a sinful state. 

Is the reader convinced that God requires men to 
be free from sin } Is he also convinced that God 
requires no impossibility .? Then he must allow that 
the required state is possible. Does he believe a 
state of freedom from sin ought to be aspired to — 
sought after .? Then he must believe that it may be 
gained if sought. The intelligent reader can for hira- 
self pursue this train of reflection, and see what 
grossly unscriptural consequences result at every 
point from the rejection of the plain, simple truth. 
And why, in the face of such evidence, and at the 
hazard of such consequences, shall it be rejected .? 



ENTIRE HOLINESS A TTAINABLE. 1 5 3 

The doctrine usually opposed to this is, that holi- 
ness cannot take place until death — then, it is ad- 
mitted, it must be given as a qualification for heaven. 
We cannot do better service to our readers here than 
to quote from that great and good divine, Mr. Watson : 

" To the opinion in question," he says, " there ap- 
pear to be the following fatal objections : 

" I. That we nowhere find the promise of entire 
sanctification restricted to the article of death, either 
expressly, or in fair inferences, from any passage of 
Holy Scripture. 

" 2. That we nowhere find the circumstance of the 
soul's union with the body represented as a necessary 
obstacle to its entire sanctification. 

"3. The doctrine before us is disproved by those 
passages of Scripture which connect our entire sancti- 
fication with subsequent habits and acts, to be ex- 
hibited in the conduct of believers before death. So 
in the quotation from Rom. vi, just given, ' Knowing 
this, that the body of sin might be destroyed, that 
henceforth we should not serve sin.' So the exhorta- 
tion in 2 Cor. vii, i. And in i Thess. v, 23, the 
Apostle's prayer for the entire sanctification of the 
Thessalonians, and then for their preservation in that 
hallowed state, 'unto the coming of our Lord Jesus 
Christ.' 

"4. It is disproved also by those passages which 
require us to bring forth the graces and virtues which 
are usually called the fruits of the Spirit. That these 



154 CEBISTIAN PUEITT. 

are to be produced during our life, and to be dis- 
played in our spirit and conduct, cannot be doubted ; 
and we may then ask, whether they are required of 
us in perfection and maturity ? If so, in this degi ee 
of perfection and maturity, they necessarily suppose 
the entire sanctifi cation of the soul from the opposite 
and antagonist evils. 

" 5. The doctrine of the necessary indwelling of 
sin in the soul until death involves other unscrip- 
tural consequences. It supposes that the seat of sin 
is in the flesh, and thus harmonizes with the pagan 
philosophy, which attributed all evil to matter. The 
doctrine of the Bible, on the contrary, is, that the 
seat of sin is in the soul ; and it makes it one of the 
proofs of the fall and corruption of our spiritual nature, 
that we are in bondage to the appetites and motions 
of the flesh. Nor does the theory which places the 
necessity of sinning in the connection of the soul 
with the body, account for the whole moral case of 
man. There are sins, as pride, covetousness, malice, 
and others, which are wholly spiritual ; and yet no 
exception is made in this doctrine of the necessary 
continuance of sin until death, as to them. There is 
surely no need to wait for the separation of the soul 
from the body, in order to be saved from evils which 
are the sole offspring of the spirit ; and yet these are 
made as inevitable as the sins which more imme- 
diately connect themselves with the excitement of 
the animal nature. 



ENTIRE HOLINESS ATTAINABLE 155 

•"We conclude, therefore, as to the time of out 
complete sanctification, or, to use the phrase of the 
Apostle Paul, 'the destruction of the body of sin,' 
that it can neither be referred to the hour of death, 
nor placed subsequently to this present life. The 
attainment of perfect freedom from sin is one to 
which believers are called during the present life, and 
is necessary to that completeness of ' holiness,' and 
of those active and passive graces of Christianity, by 
which they are called to glorify God in this world, 
and to edify mankind." 

Mr. Wesley, with that sharpness of logic and 
terseness of style which he alone could command, 
thus, at a stroke, digs up this whole error by the 
roots, and casts it forth mercilessly to perish. 

" Does the soul's going out of the body effect its 
purification from indwelling sin .? If so, is it not 
something else, not the blood of Christ, which cleans- 
eth it from all sin } If his blood cleanseth us from 
all sin while the soul and body are united, is it not 
in this life } If when that union ceases, is it not in 
the next "i And is not this too late .'' If in the article 
of death, what situation is the soul in when it is 
neither in the body nor out of it .'* Let any one 
ponder this short chain of invincible reasoning, a^nd 
he must soon perceive, that to make a death purga- 
tory necessary to cleansing from sin, is to take the 
honor from the blood of Christ ; and further, that 
cleansing must take place in the body or out of it; 



1 5 6 CHRISTIAN PURITY. 

if out of the body, then in the next v/orld and not 
in this; if in the body, then before death and v^hile 
the soul is united with the body ; and if in this 
life, and in the union of soul and body at all, why 
not a day before death, and if a day, why not a 
year ? " 

The theory of a death purgatory, which is thus 
summarily cut up by those able and holy men, is 
obviously unworthy of confidence, because it has 
no place in the word of God — is not taught in a 
solitary passage ; is contrary to express revelation ; 
involves consequences the most unscriptural and 
absurd. 

With these statements of proof we rest the case, 
persuaded that no candid mind will long falter 
in arriving at a conclusion. Let him sincerely and 
prayerfully consider and lay it to heart, and see 
if he is not called to holiness ; see if there is any 
sufficient excuse for his remaining in sin ! Before 
God, and looking to the judgment, how is it, reader.?" 
It may be you are ready to reply. The argument 
seems conclusive, but there are difficulties in the 
way. In the next chapter we shall examine objections. 

To the above we subjoin the following forcible 
extract from Mr. Wesley : 

" Queries, humbly proposed to those who deny 
perfection to be attainable in this life. 

" 1. Has there not been a larger measure of the 
Holy Spirit given under the Gospel than under the 



ENTIRE HOLINESS A TTAINABL E, 157 

Jewish dispensation? If not, in what sense was 
the Spirit not given before Christ ws s glorified ? 
John vii, 39. 

" 2 Was that ' glory which followed tl e sufferings 
of Cnrist' (i Pet. i, 11) an external glory or an in- 
ternal, namely, the glory of holiness ? 

" ,?. Has God any-where in Scripture commanded 
us more than he has promised to us ? 

"4. Are the promises of God respecting holiness 
to be fulfilled in this life, or only in the next ? 

"5. Is a Christian under any other laws than those 
which God promises to ' write in our hearts ? ' Jer. 
xxxi, 31, etc. ; Heb. viii, 10. 

"6. In what sense is Mhe righteousness of the 
law fulfilled in those who walk not after the flesh, 
but after the Spirit ? ' Rom. viii, 4. 

" 7. Is it impossible for any one in this life to 
*love God with all his heart, and mind, and soul, and 
strength ? ' And is the Christian under any law 
which is not fulfilled in this love ? 

" 8. Does the soul's going out of the body effect its 
purification from indwelling sin .'' 

" 9. If so, is it not something else, not ' the blood 
of Christ, which cleanseth ' it ' from all sin .'' ' 

" 10. If his blood cleanseth us from all sin, while 
the soul and body are united, is it not in this life ? 

*' II. If when that union ceases, is it not in the 
next ? And is not this too late ? 

" 12. If in the article of death, what situation is 



158 CHRISTIAN PURITY, 

the soul in when it is neither in the body nor out 
of it ? 

" 13. Has Christ anywhere taught us to pray for 
what he never designs to give ? 

" 14. Has he not taught us to pray, 'Thy will ce 
done in earth as it is done in heaven ?' And is it 
not done perfectly in heaven ? 

"15. If so, has he not taught us to pray for 
perfection on earth ? Does he not then design to 
give it ? 

" 16. Did not St. Paul pray according to the will 
of God when he prayed that the Thes.salonians 
might be ' sanctified wholly, and preserved ' (in this 
world, not the next, unless he was praying for the 
dead) 'blameless in body, soul, and spirit, unto the 
coming of Jesus Christ ? ' 

" 17. Do you sincerely desire to be freed from in- 
dwelling sin in this life ? 

" 18. If you do, did not God give you that desire ? 

" 19. If so, did he not give it you to mock you, 
since it is impossible it should ever be fulfilled ? 

"20. If you have not sincerity enough even to 
desire it, are you not disputing about matters too 
high for you ? 

"21 Do you ever pray God to ' cleanse the 
thoughts of your heart, that ' you ' may perfectly 
luve him ? ' 

" 22. If you neither desire what you ask, nor 
l)elieve it attainable, pray you not as a fool prayeth ? 



ENTIRE HOLINESS ATTAINABLE. 1 59 

*' God help thee to consider these questions calmly 
and impartially ! " 

In the foregoing arguments we have said nothing 
about particular terms. We have entered into no 
learned criticisms of the words in the original, ren- 
dered in our version "perfection, sanctification, holi- 
ness," and their cognates. This, for two reasons ; 
mainly, first, sztch learning would not be of signal 
use to most of our readers — would not, in all proba- 
bility, increase either the clearness or power of our 
argument ; but particularly because in this work we 
have depended more on definition than terms. Our 
doctrines have been set forth in statements rather 
than couched in technicalities. Any one who reads 
our explanations, given at length in the second chap- 
ter, will not fail to see both our precise views and 
how they are sustained by the arguments contained 
in this chapter. More minute and detailed investiga- 
tions reaching out to other subjects we have pur- 
posely avoided. 

In dismissing this branch of our work, we would 
urge a candid and faithful application of what has 
been said above ; and should the reader, under 
misleading influence, still hesitate and question as 
to the extent of privilege — as to the magnitude of 
his high calling of God in Christ Jesus — as to his im- 
perative duty — then we would ask him to consider well 
what hinders his entire sanctification } Do MOt hasten 
from this question. Linger, and leave it not, dear 



l60 CHRISTIAN PTTRITT. 

reader, until you find the answer ! Is it because your 
heart is corrupt and vile — i^adically imperfect ? Bui 
has God no power ? Cannot he " change youi old 
rebellious heart, and form your soul anew ? " Is 
there not efficacy in the blood of Jesus to make you. 
710 1 partially, but thoroughly clean ? Is not the Holy 
Ghost a sanctifier? Are the means of salvation 
inadequate to this result ? Has not God pro- 
vided for your possible present entire sanctification ? 
If you will live in its neglect — if you will divide 
your heart between God and the world — if you will 
not make the necessary sacrifices, and exercise the 
requisite devotion — if you w^ill not come up to your 
gracious, glorious privilege — if you prefer, or even 
submit, to linger where you are, yet do not deny, as 
your apology, the sufficiency of the grace of God. 
Take the shame to yourself, where it belongs — do not 
impute it to your dishonored Master. But why not 
go forward ? Why this disposition to take sides with 
^our enemies, to strengthen the hands of your de- 
stroyers ? O brethren, lovers of our Lord Jesus 
Christ, let us arise. Come, our Saviour bids us 
" Arise and shine." Why will we longer hesitate ? 
Why not now resolve .'' May our God, whose name 
is holy, bring us into the heritage of his people, and 
"siinctify us throughout soul, body, and spirit, for 
his name's sake ! " 



OBJECTIONS CONSIDERED. \6\ 



CHAPTER VI. 

OBTECTIONS CONSIDERED. 

To the doctrine taught in the foregoing chapters it 
is admitted there are some seeming objections, and 
to what tiiith is there not ? Nor would we account 
them insignificant. They are not. They are weighty 
and serious ; they are put forward by men of the 
highest respectabihty, both for scholarship and piety, 
and representatives of much the larger number of 
Christian thinkers ; and however clear and conclusive 
we may think the reasonings upon which the doctrine 
is based, it is by no means complete until these objec- 
tions are candidly and completely answered. The 
work is but half done wh>.^n what we conceive to be a 
clear chain of scriptural and argumentative proof is 
presented to the reader. It is due the subject, due 
ourselves, and due our readers, that we give full atten- 
tion to objections. If they are real, there must be some 
defect in our views ; and no dogmatism, no assurance, 
no chain of reasoning will meet the case if they re- 
main unanswered. Errorists declaim much about 
evidence, make great show of proof, adduce long lists 
of arguments, flourish trumpets of reasoning, but 

they avoid the rencounter with objections ; they find 
11 



1 62 CHRISTIAN PUBITT. 

no heart for this. The reason is obvious ; much that 
is plausible may be said in favor of any proposition, 
but a real objection overturns all its sophistries, and 
reduces to nothing its million proofs. But the objec- 
tion must be real. It is by the comparison of the 
reasons, /r^ and con, the arguments and the objections, 
that we shall arrive at the truth. By this patient 
method we shall be able to detect where the error lies, 
whether it be in the affirmative or negative side. Truth 
has no real objections, error has many. Nor would 
we, in meeting objections, present them in a weakened 
and impaired form. Let us study them in all their 
strength, and state them in their utmost force. This, 
because it is our welfare to know the truth and 
nothing less, nothing else. We have no interest to 
dissemble in favor of any theory, however cherished. 
A greater misfortune could not happen than tl;at, by 
some sophistical art, or some uncandid or indolent 
method, we should impose upon ourselves, or propa- 
gate over other minds, false doctrines as divine and 
holy truth. No good can come of deceit or error, 
though it should assume a sanctity more immaculate, 
and inculcate a character more exalted, and dictate a 
practice more pure than that of Jesus, if it were pos- 
sible. It would still be a lie ; and in a lie, by whom- 
soever uttered, and whatsoever its contents, there is 
nothing but evil. 

What, then, are the difficulties encompassing the 
doctrine for which we contend .'' Why should we 



OBJECTIONS CONSIDERED. 163 

give it a questioning reception, and not at once, with 
warm cordiality, welcome it to our confidence ? 
There are a number of seeming reasons ; we say seem- 
ing, because we hope to show that, however plausible, 
they are not real. They are of sufficient importance to 
cause us to closely examine our ground, but not suf- 
ficiently invincible, as we hope, to cause us to abandon 
it, or leave our opposers with excuse. 

1. The first objection offered is this : The doctrine 
cannot be true, because many Christians do not re- 
ceive it ; whole denominations of Christians do not 
receive it ; the most learned and excellent divines in 
great numbers do not receive it ; it is not now, and 
has not been, the belief of the majority of the Church. 
Many, who with undoubted ability and sincerity have 
studied the Scriptures for a whole life-time, have never 
found this doctrine therein taught, but an opposite and 
antagonistic doctrine. How is this to be explained ? 
Were these men, the majority, in error } Were they 
not equal in ability to arrive at the truth with their 
opposers } Were they not as candid and sincere } 
Why, then, must we believe they were in error } 

This is no trifling objection. He would be rashly 
indiscreet, foolishly self-assured, who would turn 
away from it without consideration. 

But what, then, have we to weigh against this 
objection to break its force .'' An array of other great 
names, an equal amount of learning, and respect- 
ability, and candor, and application } No. This 



l64 CEBISTIAN FJJUITY, 

might balance, but would not settle the difficulty. 
We meet it with the word of the Lord! One 
" Thus saith the Lord," is more powerful than all the 
opinions of all the men the world ever contained, 
Ths objection is apparently strong, but really feeble. 
Feeble, because it carries the doctrine to an improper 
tribunal. It brings incompetent evidence. It is not 
a question dependent on human opinions, however 
respectable and worthy of credit ; it appeals to one 
single and transcendently higher umpire — the word 
of God. But what then.? Who shall judge what 
the word of God is 1 Let every man examine for 
himself, as he that must give an account, and so 
judge. If he find the doctrine therein, let him em- 
brace it ; if not, let him reject it ! 

2. A second objection not unlike the former is al- 
leged against this doctrine. It is this : The doctrine 
cannot be true because it does not accord with the 
experience of the Church ! But few in any age have 
pretended to so much, and they have generally given 
sad and abundant proof that they were deluded. 
How is this } Is the experience of the whole Chris- 
tian Church of no value t Does it weigh nothing 
upon a point of such moment, and so eminently 
experimental .'* Must not he be accounted fanatical 
who lifts a standard of experience higher than that 
acknowledged by the universal Church } 

Now, admit all that is asked in this objection — 
that the universal experience of the Church falls 



OBJECTIONS CONSIDERED. 165 

below the doctrine — that but few have embraced it in 
the profession — and that these were certainly many 
of them deluded ; admit all this, and what then ? 
Does the objection destroy the doctrine ? Does it 
impair it in the slightest degree ? Certainly not. No 
more than the unanimous experience of all sinners 
that justifying grace has not been realized to them, is 
proof that there is no such state possible. The doc- 
trine is not what the Church has attained, but what 
it is her privilege to attain ; not how unholy she has 
been, but how holy she might have been. The expe- 
rience of the Church, as stated by the objector him- 
self, is not that the state is not attainable, but that 
it is not attained. And again, it is not a question to 
be settled by want of experience, but by the word of 
the Lord, and experience corroborating the word 
when there is experience. The objection, as in the 
former case, brings the subject to an insufficient 
umpire, and if it were truly stated would be void, but 
it is not what it pretends to be, an appeal to expe- 
rience ? on the contrary, it is an appeal to non- 
experience. It tries the Church by what it has not 
experienced, not by what it has. It makes unfaith- 
fulness and shortcoming the standard of doctrines 
and duties ! 

But again, the objection assumes what is not true, 
that all experience is against it. It is admitted that 
some experience, yea, the mass, does not come up to 
it, but no experience is against it. Experience is not 



1 66 CHRISTIAN PUBITY. 

competent evidence against, but it is good proof in 
favor of, this doctrine. This objection, then, weighs 
nothing. 

3. But, third, it is objected that it is contrary to 
the word of God. Now, if this can be shown we 
shall admit our error, and renounce even what we 
think we are conscious is the truth. 

But there must be some mistake here. We have 
shown in a manner which our adversaries cannot 
gainsay, that the Scriptures authorize the doctrine, 
and this in a great variety of methods, with great 
clearness and frequency. It is not readily to be 
credited that the same inspired authority teaches 
another doctrine contrary to this so explicitly incul- 
cated ; still there may be something resembling it. 

What, then, are the passages introduced as bearing 
against our position, and which are deemed sufficient 
to require its surrender .? 

(1.) We are referred to that striking passage: 
" For the flesh lusteth against the Spirit, and the 
Spirit against the flesh : and these are contrary the 
one to the other ; so that ye cannot do the things 
that ye would." * This text is expository of the verse 
immediately preceding, and of course teaches pre- 
cisely the same thing ; for the connecting particle 
has the force of a limiting clause, and shows that 
what is about to be uttered is contained in what had 
preceded, or is deducible from it. Read the former 

* Gal. V, 17 



OBJECTIONS CONSIDERED. 167 

and you have the meaning of this : " Walk in the 
Spirit, and ye shall not fulfill the lust of the flesh." 
How explicit ! Then ensues the explanation : " For 
the flesh lusteth against the Spirit, and the Spirit 
against the flesh ; these are contrary the one to the ,; 
other." If you follow the one, you must renounce 
the other ; " If you walk in the Spirit, you cannot do 
as your carnal desires would dictate ; these you must 
renounce." So far is this passage from teaching the 
inevitability of walking in fleshly lust, that, on the 
contrary, it expressly enjoins abstinence from all 
such corrupt practices, and commands a precisely 
opposite course. The plain meaning of the passage 
is not, as an objector understands it, that the Chris- 
tian cannot walk in the Spirit as he would ; but it is 
this : if he does w^alk in the Spirit, he cannot at the 
same time comply with his improper fleshly desires. 
He must renounce the flesh, and the promptings 
thereof, if he would walk in the Spirit. 

The passage shows that there is a conflict ; that 
one course of action is inconsistent with another : 
and that to follow the course which ought to be fol- 
lowed will involve self-denial. This is the full force 
of the passage, as must appear to any one who, with 
the clue, will be at the pains to read the context. 

(2.) A second passage, of which great use is made, 
is this of John : " If we say that we have no sin, we 
deceive ourselves, and the truth is not in us." * This 

* John i, 8 



1 68 CnmSTIAN PUBITT. 

passage is relied on with considerable confidence as 
a clear declaration against our views ; nay, it is con- 
fidently asserted to settle the question entirely and 
conclusively against us. If that portion of the text 
we have referred to, and which our opponents are 
careful to give without its connections, were com- 
plete in itself, and found no modification in the con- 
text, it would, indeed, bear with much weight upon 
and against us. But the candid reader must per- 
ceive in a moment that, when fully understood, it is 
not only not adverse to our views, but, with the con- 
text, constitutes one of our clearest supports. " But it 
we walk in the light as He is in the light, we have 
fellowship one with another, and the blood of Jesus 
Christ his Son cleanseth wsfrom all sin. If we say 
that we have no sin [have not sinned, and do not need 
cleansing] we deceive ourselves, and the truth is not 
in us. [But] if we confess our sins, [that we have 
sinned,] he is faithful and just to forgive us our sins, 
and to cleanse us from all unrighteoiLsnessy Thus it 
is clear that the passage does not assert that we may 
not now be freed from sin, but that we have not 
always been so ; on the contrary, its true meaning 
is, that though we certainly are all sinners, having 
sii ned, we may now be freed from all siji, and cleansed 
f^'om all unrighteGiLsness. There could scarcely be 
found a more conclusive passage in support of our 
views. If one is forgiven *'all sin," and is cleansed 
" from all unrighteousness," does any sin, does any 



OBJECTIONS CONSIDERED. 169 

umighteousness, rerrain ? When all is gone, is any 
left ? Yet this connectiun asserts unequivocally 
that all sin, all unrighteousness, shall be removed on 
certain conditions. How strange that such a text 
should be quoted to prove that freedom from sin is 
not attainable in this life. 

The Apostle explains himself still more fully in 
the third and fourth chapters, in which he gives a 
clear exposition of the doctrine of perfect love, as 
the privilege of all believers, and as the high state 
to which it is their duty to aspire and attain. 

(3.) " Who can say, I have made my heart clean, 
I am pure from my sin } " * This is referred to as a 
proof that no man can be clean and pure from sin. 
It is understood, and correctly so, to be an interrog- 
ative fgrm of affirmation. But what does it affirm .? 
That no one can be cleansed from his sin } Certainly 
not. To suppose that, would be to bring it in direct 
conflict with the Apostle, when he says, " If we con- 
fess our sins, he is faithful and just to forgive us our 
sins, and to cleanse us from all unrighteousness." But 
more ; any one who will consider the context must 
soon be convinced that the text is not intended to 
assert any thing respecting the possibility of attaining 
holmess, but is simxply an affirmation that all have 
tinned ; that no man can with truth say, with respect 
to his past life, I am guiltless, my heart is clean, I 
am free from sin, or I have not sinned. To make 

*Prov. XX, 9. 



170 CHRISTIAN PURITY, 

the text declare that it is impossible for any man to 
be delivered from his sin, is to make it speak a lan- 
guage never intended, and in conflict with the whole 
word of God. 

(4.) " If I say, I am perfect, it shall also prove me 
perverse." * This, also, is sometimes quoted against 
the doctrine of possible holiness. How preposter- 
ous ! Suppose it were admitted, as a proof that Job 
was not a perfect man in his own judgment, how 
would this bear against the doctrine "i It asserts 
nothing respecting other men — nothing respecting 
possible attainment. At most, it can only be con- 
sidered as a confession of individual imperfection, 
which determines nothing as to the possibility of 
attaining a perfect state, and nothing as to its actual 
attainment on the part of others. In the immediate 
context, indeed, both the possibility of such attain- 
ment and its actual realization are admitted. " He 
destroyeth the perfect and the wicked," implying 
that there are perfect as well as wicked. But again, it 
is by no means certain that the text asserts even that 
Job was not perfect. It may, and in all probability 
does, assert simply that he had been a sinner ; that 
the judgments sent upon hmi were deserved ; that 
because he could not answer one sin of a thousand 
that he had committed, he had no right to com- 
plain. To construe this language, as applicable to 
all Christians at all times, is as unwarrantable as to 

*Job ix. 20. 



OBJECTIONS COmiDEBED, 171 

a])ply all Job's words concerning himself to all other 
men. 

But most preposterous of all is it to attempt from 
this passage to infer that the Bible doctrine is, that 
it is impossible for a man to be saved from sin. 

(5.) "If they sin against thee, (for there is no man 
that sinneth not.)" * This passage, taken in its 
utmost force, only asserts that there is no man that 
is not a sinner, that has not sinned, which we as 
earnestly hold as do our opponents. It says noth- 
ing as to the impossibility of being saved from 
our sins, which is now the only question. But it is 
manifest, as has been clearly proved by various com- 
mentators, that the real meaning of the passage is, 
" If they shall sin against thee, (for there is no man 
that may not sin.)" And so the text is no more 
than an assertion that no man is infallible ; that 
while men live they are liable to sin ; not that they 
actually do sin, but that they may sin. This, by 
competent critics, is declared to be the real meaning 
of the passage ; and certainly in no other view does 
the reading make good sense. Let any one be at 
the pains to read the context, and he will be con- 
vinced of this. But, so understood, it bears nothing 
against our view. As we fully admit that perfect and 
holy men may fall away from their perfectness, and, 
as the text asserts, may sin, the text is in most 
complete harmony with our views. 
** 1 Kings viii, 46. 



172 CHRISTIAN PURITY, 

But if any should be disposed to construe the 
passage as positively affirming that all do sin con- 
tinuously, then they must hold that actual transgres- 
sions are unavoidable, for it is of actual sins the 
predication is made. 

(6.) " For there is not a just man upon earth, that 
doeth good, and sinneth not." * This passage is 
supposed to be entirely conclusive. But is it .-* What 
is its precise bearing } 

Were we to allow it the utmost force of which it is 
capable, it would only teach that no one really does 
attain to a sinless state, not that the attainment is 
impossible. It could not by any criticism, logical 
or philological, be made to bear against our propo- 
sition. But we shall now show that it has not, and 
cannot have, the first meaning. It neither declares 
a sinless state unattainable, nor that it is not in 
reality attained ; and so does not practically bear 
either against the doctrine or experience. 

This passage, it is admitted by the learned of all 
schools, should be differently rendered, so as to read, 
" There is not a righteous man upon earth who does 
good, and may not sinr The passage thus rendered 
is precisely synonymous with the one above noticed, 
" If they sin against thee, (for there is no man that 
sinneth not,)" — that may not sin. This rendering is 
sustained by many versions, and by distinguished 
critics, some of whom deny the doctrine for which 

* Eccles. vii, 20. 



OBJECTIONS CONSIDERED. 173 

we contend. For an able and learned examination 
of this point the reader is referred to the excellent 
treatise on Christian Perfection by an eminent au- 
thor.* In the same work there is a learned disquisi- 
tion on the passage in the seventh of Romans, to 
which the reader is referred if in any doubt as to its 
Cleaning. 

(7.) " Not as though I had already attained, either 
were already perfect." f This is quoted as proof 
against us, but in manifest misapprehension of its 
meaning. A critical, or even ordinary, scrutiny of the 
connections will show that it has no relation to the 
subject whatever. " On this passage," says Mahan, 
" I remark, first. From a comparison of this passage 
with the phrase in verse 15, 'Let us, therefore, as 
many as be perfect,' it is evident the Apostle con- 
sidered himself perfect in one sense, in another im- 
perfect. Why, then, is the inference directly drawn, 
that in verse 12 he affirms his imperfection in holi- 
ness, when the opposite conclusion is fully sustained 
by verse 1 5 } But, second, the Apostle, it is perfectly 
evident from the context, is not here speaking of 
sanctification at all. There are three senses, some- 
what differing the one from the other, in which the 
verb here rendered perfect, as well as the adjective 
from v/hich it is derived, are used in the Bible. 1. To 
designate moral perfection, or entire sanctification 
in holiness, as ' Be ye therefore perfect.' % 2. Matu- 

• Peck OD Christian Perfection, p. 280. f Piiil. iii, 12. J Matt, v, 48. 



174 CHRISTIAN PURITY. 

rity in Christian knowledge and virti ;e. * We 
speak wisdom to them that are perfect.' * 3. Exalta- 
tion to a state of rewards, or happiness, in a fuliire 
world, in consequence of a life of devotion to the 
Divine service in the present world : thus, Christ, as the 
Captain of our salvation, is said to have been made 
•' pel feet ; ' that is, advanced to a state of glory, through 
or on account of suffering, i 'Among the Greeks,' says 
Prof. Stuart, speaking upon the passage last referred 
to, ' this verb was employed to designate the con- 
dition of those who, having run in the stadium, and 
proved to be victorious in the contest, were pro- 
claimed as successful combatants, and had the honors 
and rewards of victory bestowed upon them. Such 
persons were said to be perfect, or to have been per- 
fected. Now that the Apostle uses the term perfect 
in this last sense exclusively, in the verse under con- 
sideration, is demonstrably evident, from the fact 
that he was writing to Greeks, and uses it with refer- 
ence to the very custom in regard to which they had 
been accustomed to use the term in this one sense only. 
He represented himself as running a race, but not 
as being perfect ; that is, not having been advanced 
to a state of glory, in consequence of having victori« 
ously finished his course. It is, then, in reference 
to having finished his course and received the con- 
queror's reward, and not in reference to moral perfec- 
tion, that the Apostle uses the term " perfect " in this 

* 1 Cor. ii, 6. f Heb. ii, 10. 



OBJECTIONS CONSIDEBED. 175 

passage.' " This, I am confident, is the only view that 
can be taken of these connections by a candid and 
intelligent reader. The passage says nothing, is not 
intended to be understood as saying any thing, with 
lespect to the Apostle's moral perfection, but simply 
that he considered himself a racer yet, and not victo- 
rious, not through his course. 

These are the most important Scripture objections 
with which I am conversant ; others are alleged, but 
are less grave, and need not here be examined. Any 
Christian of ordinary understanding will find no diffi- 
culty in promptly repelling them. 

4. It is objected further, that the doctrine is pro- 
motive of pride, phariseeism, self-righteousness : lead- 
ing the possessor of this high experience to say to 
his brother in an inferior state of grace, " Stand by 
thyself; I am holier than thou." But there could not 
be a greater mistake than this. One of the elements 
of holiness is perfect humility. If any profess it, and 
yet are proud and pharisaical, it is proof that they 
are deceived. Those, indeed, who enjoy this state 
of grace, may in truth believe themselves to be in a 
higher state than the merely justified Christian ; but 
they know it is of grace, and, with respect to them- 
selves, the clearer light they have received leads them 
to t]"ue discoveries of their own utter unworthiness. 
Their sense of need and dependence is heightened 
in proportion as their sense of weakness and sinful- 
ness out of Christ is increased. They have seen 



176 CHBISTIAN PUBITT. 

enough of themselves to humble them into the very 
dust of self-abasement. Pride would forfeit the veiy 
blessing they profess to have attained. The objec- 
tion; if it implies that superior grace engenders priAe. 
bears as fatally against justification ; since as the 
state of the justified is superior to unregeneracy, it 
must therefore, on that principle, tend to pride. 

5. It is objected, that those who make profession 
of holiness are not better than other people. [Upon 
this we shall remark more at length in the chapter 
on hinderances.] Suppose this were admitted, (and, 
in many instances, there is but too much ground for 
the charge,) yet how does it bear against the doc- 
trine } If all were hypocrites, or deluded, who make 
the profession, it does not afiect the merits of the 
case in the slightest degree. It condemns them, but 
miUtates nothing against this. Its truth stands 
upon the authority of God's word — not upon human 
professions. Who made us judges in the case } 
There is but one that judgeth, and who has said to 
us, Judge not. May not much that we charge as 
sin against good men at last be nothing more than 
weaknesses and infirmities .'' And again, amid the 
many deluded and deceived, have you found none, in 
the judgment of charity, who gave good evidence 
that they had entered into this high and holy state } 
Not one 1 If not, your position must have been un- 
fortunate indeed. If so, you admit yourself, that in 
some cases there is good proof that holiness is attain- 



OBJECTIONS CONSIDERED. 177 

able and has been attained. In arriving at your judg- 
ments, have you made due allowance for the tend- 
ency to great severity toward those who make great 
professions, which ail minds feel and exercise ? Have 
you remembered how easy it is to construe a mere 
infirmity of judgment, or indiscretion of manner, or dif- 
ferenc i in matters of taste, into a sin ? Have you not 
found in yourself a prejudice against the profession, 
which hardens you against those who make it, and 
so disqualifies you to judge according to charity? 
But however this may be, dare you take the re- 
sponsibility of arraying yourself and your influence 
against a divine doctrine, or dare you remain yourself 
indifferent to an experience which it is made your 
privilege and most sacred duty to enjoy and illus- 
trate before your fellow-men, simply because many 
profess it only to its dishonor and their own hurt ? 

6. But after all, you object the thing is impossible ; 
that in this world a man cannot live without sin. 
Has God said so ? If man were left to himself it might 
be admitted ; but cannot God empower him to be 
free from sin ? Reflect : Cannot you, by the grace 
of God, live one minute without sin ? If a minute, 
can you not an hour ? if an hour, a day ? if a day, a 
year? You overlook the power of the grace of God. 
We are weak, and cannot too much distrust our- 
selves ; but "through Christ strengthening" us, we 
are " able to do all things." Shall we limit the " Holy 

One of Israel?" Shall we plead in extenuation of 
12 



1 78 CHBISTIAN PJTRIT Y. 

our sins, our weaknesses, our inability, when Christ 
stands ready, waiting to enter the list for us ? 01 
but you say. My difficulty is not to live without sin, 
so much as it is to be without sin. If I could but 
be once set on my feet I might go, but I cannot get 
on my feet. " O, wretched man that I am ! " Have 
you ever heard of one whose name is Jesus ? You 
may not be able to raise yourself, but have you tried 
him ? Cannot he save ? His name is Jesus, Sav- 
iour. Surely he has power, power now, power to 
save even you and me, and every man that will come 
unto him — power "to save unto the uttermost." 
Dare you disbelieve it, you who have felt its power ? 
You whom he saved once from a darkness so great, 
from a pit so deep } Dare you doubt "i Much more, 
dare you tell him you doubt t 

As the man of Pethor said of God's ancient people, 
" There is no enchantment against Jacob ; neither is 
there any divination against Israel ; " so may we say 
of this doctrine, there is no enchantment against it. 
Why are objections sought against it t Is it not a 
beautiful and glorious truth } Why do we contend 
against it .'* Behold its array of proof! See how 
God has " planted a hedge about it," and " fenced it 
in on every side ! " Behold how feeble its gainsaycrs; 
how powerless its reprovers ! And in passing from 
the chapter, let the reader consider well the reasons 
of his opposition. Why do you oppose it .-* Are yon 
sure it is because you are convinced it is an error ? 



OBJECTIONS GONSIBERED, 179 

01 have you not a less pardonable reason ? May 
you not, at last, be only apologizing for your sins — 
pleading for concealed garments, or hidden wedges 
of gold ? Is it not out of too great kindness for the 
inhabitants of the land, whom you are not willing to 
put to the sword ? O that you may be led to right 
conclusions, and know and enjoy all that is your 
privilege to realize of grace here, and finally come to 
the enjoyment of eternal glory hereafter ! Amen. 



l8o CHRISTIAN PURITY, 



CHAPTER VII. 

MEANS FOR THE ATTAINMENT OF ENTIRE HOLINESS. 

There is a phase of the subject which may better 
be introduced at this point than later. It is this, 
Is the attainment of entire sanctification instanta- 
neous or progressive, or both.? It is obvious that 
the question as to the means of attainment must 
be affected by the answer that shall be given. And 
there is yet another question of much importance, in 
order to perfect clearness, which may best be intro- 
duced here. It is this, Is entire sanctification dis- 
tinct in kind from regeneration.? We have already 
shown that regeneration is not entire sanctification— 
that the existence of the former does not include the 
existence of the latter. We have also endeavored to 
show in what respects they differ ; but a few sug- 
gestions may be still needed on the precise points 
here indicated. 

Let us give calm and patient attention to these 
points, and if possible, reach the truth. If we can gel 
the truth we shall reach harmony. We will consider 
first the question, Is entire sanctification distinct in 
kind from regeneration 1 if so, wherein does the dis- 
tinction appear. Upon this point there has been 



MEANS FOR ITS ATTAINMENT. i8l 

much confusion, which is owing rather to the indis- 
creet use of words than to any real difference in 
ideas ; one class of thinkers meaning one thing by 
the term distinct, another class meaning an entirely 
different thing. Still there are, no doubt, radically 
disagreeing views held by extremists. 

The use of the phrase second blessing some deem 
important, to others it is' extremely offensive; when, 
if they could but patiently wait to understand each 
other, they might be found to agree substantially. 
Of course there are some so wide apart in thought 
that they cannot approach harmony. 

It has been the universal teaching of the Church 
that regeneration is a degree of holiness ; that entire 
sanctification is complete holiness, has been as uni- 
versally the creed of the Church. They are then 
the same in kind. Regeneration is sanctification 
begun. This was Mr. Wesley's reiterated declara- 
tion. This has been the doctrine of the standards of 
Methodism without exception, and it is undoubtedly 
the true doctrine. All truly regenerate persons are 
in a degree sanctified. Entire sanctification, when 
attained, is not a discriminated kind of holiness from 
that which is imparted to the believer ; it is not an 
experience different in its genus from that which 
he obtained when he was converted ; it is not a 
birth into another kind of grace, or estate, or life, 
from that given before. But while regeneration and 
entire sanctification are the same in kind, the one 



1 82 CHRISTIAN PURITY. 

being partial holiness, the other being consummate 
holiness, they are evidently different in degree, 
and are differentiated as the complete is distin- 
guished from the incomplete. When the second 
stage of experience is reached, therefore, it is dis- 
tinct in degree from the first, and may in a true 
and proper sense be called a second blessing. The 
cases are really different, and ought so to be rec- 
ognized. The one is the culmination of the other, 
and ought not to be described as identical with it. 
If an injustice is done to the first by depreciating 
its kind, an injustice is done to the second by depre- 
ciating its degree. If a small aperture should be 
made through a wall into a dark room, some light 
would be admitted ; if the walls were made perfectly 
translucent, it would be filled with light. In both 
cases there would be the same kind of element taken 
in, but in the one case it would be partial, in the 
other complete. There would be no difference in 
kind, but a marked and most important difference in 
degree. The second stage would be very distinguish- 
able from the first. The blade differs from the full 
corn in the ear. It is the precursor of the corn, 
has the identical life in it which the corn has, and 
the corn cannot be without it ; but it is not the com. 
The end of the seed life is not the blade, but the 
corn. It is a great mistake and a great wrong to 
ignore this obvious distinction. Most fatal would 
be the blunder if the farmer should garner his blades. 



MEANS FOR ITS ATTAINMENT. 183 

He might say it is the same as the corn, since it has 
the same life as the corn ; but the mistake would be 
disastrous. Content with the blade, he might fail 
of the corn. The answer to the next question will 
still further illustrate this point. 

Is entire sanctification a progressive or instanta- 
neous work ? This, like the former question, has been 
greatly confused by indiscreet words and hasty and 
crude generalizations. There is no doubt there are 
irreconcilable positions taken upon it by extreme and 
unsound partisans, but with patience and candor 
most Christians will be able, we doubt not, substan- 
tially to agree. 

Regeneration being the terminus a quo, and entire 
sanctification the terminus ad quem, the question is, 
Is there progress from one point toward the other, or 
is it a bound from one instantaneously to the other ? 
This point has been indirectly touched on in another 
place ; we come now to its direct study. 

That there is growth in holiness, we cannot im- 
agine any Christian doubts. That growth in holi- 
ness, from the degree of it imparted in regeneration, 
is progress toward the completeness of it in entire 
sanctification, we cannot conceive a Christian under- 
standingly to deny. All real advances along a line in 
the direction of a point must be approximating the 
point. The rill that keeps ever widening and deep- 
ening is coming to be the river. The river in its 
fiow must be ever nearing the ocean ; but the point 



1 84 CHRISTIAN PURITY. 

sought differs from the several points along the line 
of approach ; the rill differs from the river ; the river 
is not the ocean. 

But there may be, and perhaps is, difference upon 
this point : May the believer come at once on his 
journey to the point of complete holiness ? All agree 
that he may progress toward it, and some time reach 
it, but do all agree that he may reach it to-day ? (If 
he may, by going on, finally reach it, or by some short 
cut reach it to-day, which road had he better travel ?) 

Christian development differs from natural develop- 
ment, but there is some analogy. A seed contains a 
life, which when it germinates tends to maturity in 
a regular and fixed order of growth, and must pass 
over determinate and uniform stages, from the blade 
to the full corn, or fail and die. 

If there is any analogy to this in the order of 
Christian development, it is not perfect. When a 
soul is born of God, its goal is holiness. The prin- 
ciple implanted in it is a principle of holiness. The 
seed has germinated ; it is a living seed. Its life 
tends to the goal of maturity, but whether it will 
reach that point ever or to-day, depends not on the 
seed or any determinate order of growth. There is 
not in the life implanted the principle of necessary 
growth, which determines either that it must infal- 
libly become consummate, or in what order of time 
it will reach perfection. It may be blasted en- 
tirely, or it may be of starved and stunted growth, or 



MEANS FOB ITS ATTAINMENT. 185 

scarcely grow at all, or it may be of healthy and 
thrifty growth, or it may spring from germ to ripe- 
ness with great rapidity, or it may in a single bound 
of life exhibit the full corn in the ear. In this it is 
only somewhat analogous to n^^ture. Many condi- 
tions combine to determine the order of development 
both in nature and in grace. The seed must have 
a perfect living germ, or it will not grow at all ; it 
must be placed in good and sufficient soil, or it will 
wither and die before it comes to ripeness ; it must 
have light and warmth and rain ; it must be pro- 
tected from violence and encouraged by culture. 
The seed may be good, but if any of these other 
conditions be wanting it will bring forth either no 
fruit, or small fruit, or late and imperfect fruit, when 
it comes to the reaper's bosom. We think in all 
these respects the analogy holds substantially, and 
must hold, therefore, that the way to the end, or full 
corn in the ear, in the spiritual as in the natural, is 
along the line of growth ; it is reached by and not 
without progress ; it is growing up into Christ ; it is 
first babes, then men ; it is going on to perfection ; 
it is hungering and thirsting and being filled. 

We have no favor for the sentiment that growth 
in grace is not growth toward entire holiness. Every 
earnest and thrifty Christian is advancing directly 
toward the goal of that great experience. So taught 
fesus and the Apostles : 

" Wherefore, laying aside all malice, and all guile, 



1 86 CHRISTIAN PUBITT, 

and hypocrisies, and envies, and all evil speakings, 
as new-born babes, desire the sincere milk of the 
word, that ye may grow thereby : if so be ye have 
tasted that the Lord is gracious."* "And besides 
ihis, giving all diligence, add to your faith, virtue ; 
and to virtue, knowledge ; and to knowledge, temper- 
ance ; and to temperance, patience ; and to patience, 
godliness ; and to godliness, brotherly kindness ; and 
to brotherly kindness, charity. For if these things 
be in you and abound, they make you that ye shall 
neither be barren nor unfruitful in the knowledge of 
our Lord Jesus Christ." f " ^^^ Y^ beloved, building 
up yourselves on your most holy faith, praying in 
the Holy Ghost, keep yourselves in the love of God. 
looking for the mercy of our Lord Jesus Christ unto 
eternal life." f " But speaking the truth in love, may 
grow up into him in all things, which is the head, 
even Christ." § " Leaving the principles of the doc- 
trine of Christ, let us go on unto perfection." || 

So have taught the great lights of the Church: 
" Is this death to sin and renewal in love gradual or 
instantaneous ? A man may be dying for some time, 
yet he does not, properly speaking, die till the instant 
the soul is separated from the body ; and in that in- 
stant he lives the life of eternity. In like manner, 
he may be dying to sin for some time, yet he is not 
dead to sin till sin is separated from his soul ; and 

* 1 Peter ii, 1-:^. f 2 Peter i, 5-8. % ^^^^^ ^^> 21- 

^ Eph. iv, 15. B Heb. vi, 1. 



MEANS FOR ITS ATTAWMENT. i8; 

in that instant he Hves the full life of love;''* "It 
is constantly preceded and followed by a gradual 
work . . In some this change was not instanta- 
neous. They did not perceive the instant Vv^hen it 
was wrought. It is often difficult to perceive the in- 
stant when a man dies ; yet there is an instant when 
life ceases. And if ever sin ceases, there must be a 
last moment of its existence, and a first moment of 
our deliverance from it." f 

" Sanctification is instantaneous, just as death is ; 
though we approach it by tears and pains and mortal 
pangs, we at last die ; and though we receive grace, 
love God, have faith, and 'groan after perfect love, 
the time comes when we believe simply in Jesus and 
are saved." " Should you ask how many baptisms, 
or effusions of the sanctifying Spirit, are necessary 
to cleanse a believer from all sin, and to kindle his 
soul into perfect love, — I reply, that the effect of a 
sanctifying truth depending upon the ardor of the 
faith with which that truth is embraced, and upon 
the power of the Spirit with which it is applied, I 
should betray a want of modesty if I brought the 
operations of the Holy Ghost, and the energy of 
faith, under a rule which is not expressly laid dowr 
in Scripture. If one powerful baptism of the Spirit 
seals you unto the day of redemption, and cleanses 
you from all moral filthiness, so much the better. 
If two or more are necessary, the Lord can repeat 

* Wesley's Works, vol. vi, p. 505. f Ibid., p. 529 



1 88 CHRISTIAN PUMITT, 

them. * His arm is not shortened that it cannot 
save,' nor is his promise of the Spirit stinted."* 

But conceding all this, and dissenting with any, if 
there are such, who deride the doctrine of progress in 
holiness, or progressive sanctification, we fear thai: 
many just at this point miss their way. If the work 
of entire sanctification may be the end of a line of 
progressive sanctifications, they infer that it cannot 
be instantaneous. This, we doubt not, is a dangerous 
mistake. A traveler may reach a point which lies 
near him by going round the globe to get to it, and 
every step he takes may be precisely along a line 
that will bring him to it, but the long journey will be 
a great waste of time and force. He might have 
reached it by a single step the day he started. We 
doubt not it is so in this case. There is no intelli- 
gent Christian who does not believe that advances 
in ripeness and holiness may be more or less 
rapid, varying from the slowest and most tedious, 
to the most vigorous and swiftest paces. This given, 
the problem is to find the quickest possible attain- 
ment. That the earliest possible attainment of the 
end is most desirable — -is duty — we must believe. 
Three months were sufficient to bring Israel froro 
Egypt into the promised Canaan — they were forty 
years on the journey. It was their sin that they 
were so many times sick, and weary, and foot-sore, 
and heart-sore, when they might have been over the 

* Fletclipr's Treatise, p. 29. 



MEANS FOR ITS ATTAINMENT, 189 

Jordan, feasting on the grapes of Eshcol and the 
choicest fruits of Engedi ; and more yet, when they 
might have been driving out of their heritage the 
enemies of the Lord. 

Are we right, then, in this conception of the possi- 
bihty of immediate attainment ? Not denying that 
we may progress by slow approaches, and reach the 
goal after a long journey, may we accelerate the 
motion and diminish the time ? That this is possible 
we can no more doubt than we can question the for- 
mer Sad indeed will be the mistake if any should 
imagine that because they may progress by insensible 
degrees, therefore there is no need of haste ; a sadder 
still if they should conclude that there is no possibil- 
ity of attainment at once. This we cannot doubt is 
a common delusion. 

Moreover, it is important to remember that while 
earnest Christians are ever advancing toward entire 
holiness, they w411 never attain it without specific 
effort. If they reach the goal it must be by distinct 
and masterful faith, by great and special seeking, not 
by mere lapse of time and ordinary endeavor. No 
one will cross this Jordan at a common pace. He 
must smite the waters. He must be taken into the 
Mount. He must be apart and alone with the Mas- 
ter. His soul must feel its need so urgently that 
nothing short of immediate and complete salvation 
will satisfy its craving. It must no longer be content 
^dth progressive sucesses, or it will never come into 



IQO CHRISTIAN PURITY, 

ihis Canaan. The Gospel it will need and demand 
is one of immediate help. Woe to the messenger 
who, by his teaching, encourages delay by discour- 
aging the hope of immediate victory. Entire holi- 
ness, not at death, not at the end of a long journey, 
not by slow growth, however possible it may be, and 
even certain, but entire holiness now, the privilege 
and duty of all believers, we must hold is the doc- 
trine of God, and the doctrine which needs most to 
be urged upon the Church which is his bride. 

As we advance in the contemplation of our theme, 
to the practical Christian every step becomes more 
and more intensely interesting. What at first engaged 
his attention as a mere speculative inquiry becomes, 
in the progress, a subject of all-engrossing practical 
moment ; no longer a mere querist, he has become 
a serious and concerned seeker. Charmed with the 
" beauty of holiness," and convinced that it is both 
his duty and his privilege to possess it for himself, his 
one thought now is, How shall I attain } " How shall 
I come and appear before God .'' " At times, it may 
be, discouraged with an oppressing sense of his own 
unworthiness, or disheartened in consequence of the 
very brilliancy of the prize, he is tempted to despair 3 
but again urged on by a returning and increased real- 
ization of his wants, and impelled forward by 3 rising 
hope of at least compensating success, he is incited 
to, new endeavors. But what shall he do .-* He has 
often endeavored before, only to incur the grief of 



MEANS FOR ITS ATTAINMENT. 191 

failure. How now shall he be moi e successful ? Or 
opening his spiritual eyes, it may be for the f.rst 
time., to behold the glorious Canaan, he would at 
once set forward to possess it. Who will guide him 
over the intervening wilderness, and across the op- 
posing Jordan } Who will bring him to feast upon 
the rich clusters, and to enjoy the delicious fruits of 
the land ? 

We hope, reader, unless you have already entered 
and become a dweller in the land, that some such is 
your feeling ; that you are now anxious to " pass 
over." But if it should be that, like Reuben, and Gad, 
and Manasseh, you have been content to settle down 
on this side the Jordan, finding 2V 2^ goodly sxid pleasant 
country ; and if, even yet, you should be satisfied to 
remain here, because "of its fertility" and abun- 
dance, we trust you will remain content -no longer. 
Goodly, and pleasant, and abundant as you have 
found " Heshbon," and " Gilead," and " Bashan " — 
more glorious by far than Egypt — places of 
delightful rest from the toils and dangers of the 
wilderness ; yet they are not the promised inher- 
itance ; their richness and fertility is not the ex- 
ubei ance of the heritage of God's people ; they 
abound not with the " figs and pomegranates and 
clusters " of the covenanted possession ; they are 
not as " Hebron " and " Bethel," as " Eshcol " and 
" Beulah " — as that " Hephzibah" in which the Lord 
delighteth, " and which floweth with milk and honey." 



192 



CHRISTIAN PURITY, 



Ah ! but you say, we have heard of the land ! 
There are "walled cities"* there; "the people be 
strong that dwell " there ; there are " the children 
of Anak," the " Amalekites," and " Hittites," and 
"Jebusites," and "Amorites;" and they are fortified 
m the fastnesses of the country, and possess the 
mountains ; and we be few and feeble ! How can 
we go up, for we are not able ! Say not so. This 
was the account of the unfaithful spies ; Caleb and 
Joshua had " another spirit." They said, " Let us 
go. up at once and possess it, for we are well able 
to overcome it." Yea, "If the Lord delight in us, 
then he will bring us into this land, and give it 
us, a land which floweth with milk and honey." 
" Only rebel not ye against the Lord, neither fear ye 
the people of the land ; for they are bread for us ; 
their defense is departed from them, and the Lord is 
with us ; fear them not." f 

Thank God, some have gone over, and are marching 
through the length and breadth of the land ; many 
are going over ; and many more are looking wish- 
fully after their brethren, who have courageously 
advanced and taken possession. O that there may 
be a general movement, a simultaneous uprising, and 
shout of " onward " among the " sacramental host ' 
under the guidance of their spiritual Joshua ; and in 
harmonious union may they go forward, ceasing not, 
antil the last of their enemies are slain, and they 

♦ Num. xiii. f Num. xiv, 8, 9. 



MEANS FOB ITS ATTAINMENT. 193 

come into the heritage which is theirs by " everlast- 
ing covenant ;" stopping not until the whole Church, 
resplendent " as a bride adorned for her husband," 
shall be seen standing upon the sunny mount of 
holiness, crowned with the diadem and encircled with 
the girdle of a consummate righteousness ; ceasing 
not, " until they all [the entire Church] come, in unity 
of faith, and the knowledge of the Son of God, unto 
a perfect man, unto the measure of the stature of 
the fullness of Christ ;" * until they all, the whole 
commonwealth of believers, "comprehend with all 
saints what is the length, and breadth, and depth, 
and height, and know the love of Christ, which 
passeth knowledge, and are filled with all the full- 
ness of God ! " t 

The present chapter will be devoted to an exhi- 
bition of the means by which holiness is attained, 
and is designed to aid any and all who may be 
seeking this great blessing. Holiness, like every 
other blessing oifered in the Gospel, is to be obtained 
by " faith." But although this is so, the bare decla- 
ration of the fact leaves the subject in great obscurity, 
and affords but little assistance to the mind inquiring 
the way ; indeed, we are inclined to think that the 
manner in which faith has been inculcated by many, 
in connection with this experience, has unhappily 
perplexed and confused the whole matter. It is 
universally well enough known that faith is the con- 

•Eph. iv, 13, f Eph. iii, 18, 10 

13 



£94 



CHRISTIAN PTTRITT. 



dition ; but where assistance is needed is, at these 
points ; What is faith, and how may it be exercised ? 
How oftei: have we exclaimed, and how often have 
we heard others, with agonizing distress, exclaim, 
when exhorted to believe, to exercise " simple faith," 
What must we believe ? how can we believe ? This 
common, we had like to have said universal, exclama- 
tion indicates where the true difficulty lies. 

Let us endeavor to give some plain, practical 
directions, to assist the inquirer just at the point 
where these difficulties hinder his progress. 

And while we point out certain things to be done 
as aids to faith, let it be remembered that these 
things are not supposed to be either meritorious, or per- 
formed or performable in our own strength. We can do 
nothing without gracious aid ; we distinctly attribute 
all our power to work, in the way of seeking, to a 
gracious ability bestowed upon us, and so acknowl- 
edge whatever is done to be of grace. But as we 
are dependent upon grace for ability, so grace is 
always furnished for our use, and we need never be in 
any want. Thus distinctly acknowledging the whole 
to be of grace, we shall now state what by the aid of 
grace we are to do as co-workers with God : " Work- 
ing out our own salvation with fear and trembling, 
while he worketh in us to will and do of his own good 
pleasure." 

P'aith, in order to its exercise, presupposes a cer- 
tain state of the mind and affections, and without 



MEANS FOB ITS ATTAINMENT. 195 

these it cannot exist — its very existence includes 
tliem : that is, in the briefest terms, it supposes the 
knowledge of sin, and sorrow for it ; the knowledge 
that there is a Saviour, and a readiness .to embrace 
him. 

Now, this state of mind and affections must be 
superinduced in order to faith ; there must be a 
proper amount of information, and a proper state of 
the affections with relation to it. Here, then, is 
where the work should begin. We will, in as plain 
and simple a manner as possible, give such directions 
as may be of service to those who are seeking this 
state, or who are desirous to seek it. Reader, are 
you among the number ? Are you feeling deeply 
that you are not as holy a man as you desire to be, 
as hy o^race j/ou may be? Do you now desire to take 
advanced ground ? If this be your desire, the fol- 
lowing advices are intended to assist you to find out 
the way more clearly : 

1. And first, endeavor to have a clear and distinct 
view of the thing at which you aim — have the mark 
definitely in your mind. 

The importance of this is obvious. An endeavor 
implies an object ; to be wisely and successfully put 
forth, it must be in the right direction — toward the 
objef t. The object must, therefore, be clearly appre- 
hended. Before the mind can act intelligently in 
regard to a thing, it must have an intelligent concep- 
tion of the thing. But when we say, " Endeavor to 



196 CHRISTIAN PURITY, 

have a clear and distinct idea of the object at which 
you aim," we do not mean that you are to comprehend 
it in all its minutiae ; that you are to understand all 
concerning it in the detail — but simply, "what it 
is." How shall you obtain this definite idea? By 
reading, (particularly the Scriptures,) conversation, 
meditation, and prayer. With sincere desire, and 
humble prayer, you will not need to linger long ; the 
discovery will be made. 

By far the best means at this point is earnest 
prayer. The Holy Ghost alone can furnish the light 
you need. He shines most brightly in the praying 
soul. He best reveals sin. He most clearly pre- 
sents the remedy. "He helpeth our infirmities." 
Linger at the gracious throne until you comprehend 
clearly the precise point you aim at. 

" This is absolutely necessary. If you will hit a 
mark, you must know where it is. Some people aim 
at Christian perfection ; but, mistaking it for angeli- 
cal perfection, they shoot above the mark, miss it, 
and then peevishly give up their hopes. Others 
place the mark as much too low. Hence it is 
that your hear them profess to have attained 
Christian perfection, when they have not so much 
as attained the mental serenity of a philosopher, 
or the candor of a good-natured, conscientious 
heathen." * 

If we would avoid sad and hurtful blunders, great 

" Treatise on Christian Perfectin?i p. 34. 



MEANS FOB ITS A TTAIimENT. 197 

and earnest painstaking will be required here. Delu- 
sion and sin will inevitably follow hasty generaliza- 
tion, and the last state may be, nay, will be, worse 
than the first. 

2. And now, having obtained a clear discovery 
of your privilege, in the second place, endeavor to 
realize your need. This is most important advice 
indeed ; almost every thing depends, in the issue, 
upon the turn matters take here. If you have no 
sense of need, you will assuredly make no progress. 
If, with them of Laodicea, you say, " I am rich, and 
increased with goods, and have need of nothing," — I 
have religion enough, I see no special reason for 
making so much ado about the matter, — if such, or 
any thing resembling this, is your feeling, you will 
not soon occupy advanced ground. Seek to realize 
your wants. But how shall you do this ? There is 
but one way. O that we could prevail upon you to 
be faithful here ! What do you find to be your real 
condition } You are converted, we know ; a great 
work has been wrought in you, and wrought for you. 
You are " an heir of God, and a joint heir with Jesus 
Christ." You have a well-grounded hope of heaven, 
" a prospect full of immortality and eternal li^e." 
We know this, and rejoice with you that it is so. 
You cannot too greatly prize the glorious treasure 
conferred upon you. You would be base and un- 
grateful not to esteem, or lightly to esteem, " the 
grace wherein you stand." But allowing all tills, is 



198 ' CHBISTIAN PURITY. 

there not something more wanted in youi expeii- 
ence? Do not answer this hastily, do not turn ^rom 
it indifferently. Taking the twin lamps of truth, the 
Bible and conscience, with sincere prayers for the 
guidance of the Holy Ghost, make that diligent 
search w^hich the importance of the case requires. 
Be candid with yourself Make no extenuation, no 
apology, use no tenderness. Ferret every recess 
thoroughly ; probe to the bottom ; pass through 
every chamber of your soul ; search it through 
and through, with a determination to know your 
case, to look at yourself stripped of every dis- 
guise. What do you find } Are there no idols in 
the sacred temple } No " images of gold } " no 
" Babylonish garments "^ " no concealed " spies "i " 
No pride, no envy, no jealousy, no anger, no malice, 
no undue love of the world, no undue desire for the 
praise of men, no improper ambition .^ Does God 
possess your heart without a rival .-^ Are you wholly 
the Lord's } O for faithfulness ! Would you attain 
to holiness .'' Linger at this point. Have no mercy 
on yourself, be resolved to know the worst ! You 
may have such discoveries as will astonish and dis- 
tress you ; still, make diligent search. What is youi 
example } Is it all that a Christian's ought to be } 
Do you daily exhibit, in the family, in the social 
circle, in your business, every -where, those tempers 
which should adorn the Christian character 1 What 
is youi influence .'* Is it, so far as it is under your 



MEANS FOR ITS ATTAINMENT. 



199 



control, always decidedly and undividedly for Christ ? 
With these and such questions, closely investigate 
your condition, praying for light, and guidance, and 
conviction. What is the result ? Do you find a 
great want ? Are there sins remaining within that 
need to be cast out ? What now ? Do you feel your 
need ? If not, dwell upon it, in earnest prayer for 
the enlightening agency of the Spirit, until you do 
feel. But surely, if you are a Christian, you are not 
without deep and earnest feeling already. 

And upon this point let us add, that this discovery 
of your destitution of holiness and sense of want 
should be accompanied with the deepest contrition 
and self-abasement — penitence for having so long 
lived beneath privilege, below duty. If the w^ork of 
forgiveness is preceded by godly sorrow as well as 
confiding faith, so also is the greater and still more 
glorious work of holiness ; a sorrow, it may be, not 
attended with the same bitterness, and doubt, and 
fear, which usually attend initial repentance, but pos~ 
sessing quite as much, aye more, of grief and self- 
abnegation. And what more can be necessary to 
gain this penitence than a discovery of facts ? Surely, 
when we see ourselves our hearts will melt within 
us. We shall see, nay, we shall feel, 'Tis w^orse 
than death our God to love, and not our God 
alone. 

We have said nothing, and shall say nothing par- 
ticularly, upon the subject of fasting as a means to 



20C CJimSTIAJS' PURITY. 

this blessing, except here to remark, that when the 
sou] is filled with sorrow and anguish, if we feel no 
rest in ordinary means, it may aid if we give cur- 
se] /es to fasting. Various mortifications have been 
resorted to by some, as bodily or physical chastise- 
nents. This is a relic of Popery, and is neither 
requisite nor profitable. Good may, indeed, in seme 
cases, follow such tokens of humiliation ; but is not 
produced by them, and should never be sought in 
dependence upon them. What is required is not 
abuse, but the due government of the body ; and 
fasting, or abstinence, is only to be exercised so far 
forth as it may tend to teach us our dependence, 
express our contrition, and assist our spiritual exer- 
cises, and not as inflictions or penalties upon our- 
selves, by which we merit favor. 

There may, indeed, be peculiar appetites and 
desires which, to a certain extent, are innocent ; but 
which, because of their too great power, from long 
indulgence or other causes, require to be entirely 
mortified for the present, until they are subjugated, 
and the enslaved spirit gains the mastery. Where 
this is the case, the Spirit will give light, and we 
may safely wait for his guidance. 

3. Having thus obtained a distinct view of holi- 
fA:ss, and having made a discovery of your Dwni 
wants and defects, and remaining sinfulness, you 
have gained an important point. The next thing to 
be secured is willingness. Are you now willing and 



MEANS FOR ITS ATTAINMENl' 201 

desirous to be made holy ? It is possible for a man 
to perceive his sins, and yet be unwillirg to give 
them up. Many do this. How is it with you .? Are 
you now willing to give up all your idols, to " cut off 
right arms," to "pluck out right eyes," to put tc 
sacrifice dearest and most cherished indulgences } 
Look well to this! How vain to expect, or pretend 
even to desire, salvation from all sin, at the same time 
that you are harboring some in the heart ! Would 
you be holy, you must make up your mind to the 
crucifixion of every sin ; the very last must be sur- 
rendered, and given to the cross and spear. 

Holiness ! Are you willing to receive it, with all 
its consequences, of watchfulness, and sacrifice, and 
self-denial, arid entire devotion of the soul and life to 
God } Not only are you willing, thus to be freed 
from sin, and to take the responsibility of holiness, 
but are you desirous to do so } Is it the supreme 
wish of your heart } Are you willing, in proof of 
your sincerity and preference, to accept it in lieu of 
every thing besides } 

4. Still further ; it is not only needful that you 
become willing and desirous upon the subject, but 
you must likewise come to the firm purpose and 
resolution that through grace you will be h^ly ; that 
jow will never rest short of this state ; tliat at all 
hazards you will persevere, and never cease the effort 
until you attain. II you find it difficult to form the 
purpose— if there is discernible a remaining feeling 



202 CHBISTIAN PURITY. 

that, if you should not immediately succeed, perhaps 
you may give over the struggle — pray and agonize, 
for the victory here ; never rest until your mind is 
determined. Nothing great can be accomphshed 
without resolution. An " unstable " or " double 
mind" cannot prosper. Be firmly resolved, there- 
fore, that you will contend for and claim your 
privilege — that you will attain. 

Some commence seeking God, or engage in the 
pursuit of holiness, without a decided purpose to suc- 
ceed. They have a will to commence working, but 
not a will to do all that may be necessary, to make 
all requisite sacrifices, to persevere through every 
opposition. This may be your case ; if so, stop short, 
and resolve firmly, irrevocably, that you will be for 
God wholly. You will never go beyond your will. 
When you endeavor without its concurrence it will 
amount to nothing. Will, then work when you have 
the will ! Your desires are set upon holiness ; now 
resolve that, it being your privilege, you will have it 
by God's grace, and set forward and endeavor after 
it according to your light. It is not presumed, in 
this advice, that you purpose in your own strength to 
make this great attainment ; it is not supposed that 
your willing secures it ; but only that it leads you 
forward to God, who will bestow it upon you when 
you come to him. It is not, will to be holy, and 
be holy ; but will not to cease until God shall confer 
the grace, of his own free goodness. The impor- 



MEANS FOR ITS ATTAINMENT. 



'03 



raiice of th^.s invincible resolution or willing, must 
appear in one moment. 

The work of resisting every sin — -crucifying every 
improper desire, being entirely for God — wiL meet 
with opposition, strong opposition ; a feeble purpose 
will soon yield ; the soul will relapse into its former 
state. The work will not be accomplished ; not 
because it was impossible, but because there was not 
the requisite resolution. A man is dying of a tumor ; 
he wishes it removed, and goes to a surgeon ; but 
the knives intimidate him — his resolution fails ; 
he returns with the fatal tumor still upon him. 
Would you be holy } Learn by this illustration 
the value of resolution ; resolution that will not 
cower when the knife is laid to the heart to 
amputate its idols ! 

5. The purpose now being formed, the next point 
is entire consecration — the giving up of yourself to 
God — your soul, your body, your time, your talents, 
your influence, your all ; withdrawing all from the 
world, and from sin, and from self, and giving all in 
complete sacrifice to God, to be his, and his alone, 
forever. Will }ou do this .'* Examine yourself closely 
ir, this connection. Are you willing to devote all, 
entirely, forever, to the Lord.? Hohness implies 
this : if we are not willing to make the consecration, 
we are not willing, and hence not ready, to receive 
holiness. Here, again, you will need grace to enable 
you to make the consecration. You cannot do it in 



204 CHRISTIAN PURITT, 

your own strength. You will need to pray, and look 
to God for the assistance of the Spirit. Thus doing, 
bring forth every thing separately — ^yourself, your 
family, your reputation, your property ; and, with all 
sincerity, relinquish all claim, and surrender the whole 
to God, to use and enjoy them only as he directs, 
and with reference to his glory; never to withdraw 
again what you thus solemnly covenant shall be only 
his. Will you now do this } Is this your mind 1 

A word more upon this point : consecration is not 
sanctification, it is a part of it. Consecration is your 
work, God giving the requisite grace ; when it is 
complete, entire sanctification, which is the work 
of the Holy Spirit, must immediately follow. But 
more particularly. What is consecration .? It is the 
entire dedication of the whole person to God ; in 
other words, — the complete subordination of the 
human will to the Divine will, — complete acquies- 
cence in his will, and reference in all things to his 
glory. It does not imply that we retire from the 
world ; that we give our whole time to religious exer- 
cises ; that we withhold communion from our fellow- 
men ; that we give our entire thoughts, affections, and 
efforts to technically religious duties ; such a thing 
would be impracticable in this world, would conflict 
with the expressed will of God, and would be itself 
therefore sinful. We have business to do, to provide 
for our households and to enable us to gain property 
wherewith to do good ; our thoughts may be given to 



MEANS FOR ITS ATTAINMENT. 205 

this : we have families and friends, we may love 
them, and minister to them, and enjoy them ; nay, 
these things are a part of our duty. By consecration to 
God, therefore, we mean simply, as expressed above, 
a supreme reference to the will and glory of God in 
all things : using and enjoying all as he wills we 
should ; disclaiming any rights that conflict with his 
rights ; pursuing such business, and in such man- 
ner, as from our best light we believe is according 
to the will of God ; using all the proceeds of our 
labor precisely as we believe God directs ; loving 
those objects, and in that degree, which he approves ; 
doing those acts which will be for his glory ; living 
in the world, but living for God. Whoever does this 
consecrates himself to God. He may live in the 
midst of human society, and be earnest and industri- 
ous in the pursuits common to other men ; but if 
he is entire in these respects, he is only the Lord's. 
His sanctified life, so far as it emanates from himself, 
will be nothing more than this consecration perpetu- 
ated through every minute and every day ; so far as 
it proceeds from God, it will be a perpetual indwell- 
ing of God ; of such a one it may be said. He lives 
not, but God liveth in him. His sole reference, in 
all things, is to the will of God ; and with it he allows 
not his thoughts, affections, will, or actions, to con- 
flict. Who will say this is not entire consecration } 
Who will say it is not duty .'' Who will say it is not, 
by the grace of God, possible ? 



206 CHRISTIAN PUBITT. 

In this connection there is unfortunate and in- 
jurious advice sometimes given, in some such 
language as the following : " Bring your all and 
lay it on God's altar ; believe it is accepted ; and 
though you may have no direct witness, no spe- 
cial sensible change, do not doubt but it is done ; the 
altar sanctifieth the gift ; whatsoever toucheth the 
altar is holy ; " and much more of this kind. We must 
believe that such instructions tend to delusion, and 
have been the fruitful source of many spurious though 
sincere professions. It is well, nay, it is indispen- 
sable, to make an entire surrender of all to God ; and 
when this is done, God will acknowledge it by send- 
ing the witness of his acceptance ; but let no one, at 
his peril, conclude that he has made this surrender, 
and is consequently sanctified, without the requisite 
witness ; he vv^ill only deceive himself, and receive no 
benefit. His faith, however strong, being false, will 
do him no good. It is the Spirit which sanctifies, 
and he sanctifies through faith — faith not in any act of 
ours, but faith in God ; and when by faith he sanctifies, 
he will impart the witness. It is meet, when we have 
consecrated our all as well as we can, that we should 
trust in God ; not in our act, but in God ; not that 
he has sanctified, because we have consecrated our- 
selves, but that he will accept the consecration and 
both sanctify and send us the witness. Until the 
witness comes, we will not say we are entirely sancti- 
fied, we will not even believe we are ; we will look to 



MEANS FOR ITS ATTAINMENT. 207 

be, and wait in expectation until we are, and then we 
will rest in God — aye, will rest while we wait — in the 
faith that it shall be done. 

6. Have you a definite view of holiness ? Do you 
realize your need of it ? Are you willing to receive 
it ? Is it your desire and purpose to persevere until 
you obtain it ? and, in order thereto, do you realize a 
readiness to give up all to God, in entire consecra- 
tion ? If this should be your mind, one thing more 
and the work will be done ; " Believe in the Lord 
Jesus Christ, and thou shalt be saved." 

Faith, as was remarked in the outstart of these 
advices, is the only condition upon which the bless- 
ings of the Gospel are offered. "Justification" is by 
faith; "regeneration" is by faith; " sanctification " 
is by faith; "glorification" is by faith: by faith as 
the instrument, and by the blood of Jesus as the 
merit, and by the Spirit as the agent. Whenever 
faith is exercised, the work will be done. The pre- 
ceding advices are only prescribed as means of as- 
sisting, as co-operating with the grace of God to 
bring the mind up to the point of faith, to prepare 
us for this saving exercise. And let it not be sup- 
posed thai " long process is necessary in order to this 
pieparation. With diligent application, and by Divine 
assistance, the work may soon be accompHshed. 

And now we again distinctly repeat, " Entire 
sanctifi cation, even as justification, is by simple 
faith." "Beheve, and thou shalt be saved." But 



208 CHRISTIAN PURITY. 

how and what are you to believe? If the previous 
advices have been complied with, this is soon and 
easily answered : but if not, it is vain to talk to you 
of .faith ; for, as before remarked, without a proper 
state of the mind and affections, faith is impossible 
However directly faith is wrought in the soul, and 
however sudden the work of sanctification, still in- 
tervening is this preparation of mind, which goes 
before, or if not before, along with, faith. But now 
do you see the prize — " holiness ? " Do you feel 
your need of it ? Are you willing to receive it ? 
More, are you desirous to obtain, and resolved not tc 
stop short ? Are you enabled to consecrate your all 
to God — to give up all for this blessing? Is this 
your feeling ? Is it ? Are you waiting now ? Then 
believe ? The work will be done. Believe what ? 
Believe in the Lord Jesus Christ as your Saviour. 
Trust him to do the work now, just as you are ! 

It may be important to be still more explicit at 
this point. Faith includes the ideas both of " belief 
and trust," and exists in various stages. 

1. A general belief in Christ, as the Saviour and 
sanctifier ; 2. Belief that he is able to sanctify us ; 
3. Belief that he is willing to do it ; 4. Belief that he 
is able and willing to do it now, not to-morrow ; 
5 Belief that he has promised to do the work, and 
that his promise will not fail ; 6. Belief that if I now 
have faith, he will now, this moment, do it ; 7. Reli- 
ance, or trust in him now, this moment, to do, ac- 



MEANS FOR ITS ATTAINMENT. 209 

companied with a belief that he doeth it. Mark, that 
he now, when you beUeve according to his promise, 
doeth it ; not a behef that it is done, but, accompa- 
nying my faith, it being a sound faith, that he doeth 
the work. 

These, as we beheve, are the almost invariabk 
stages or progressive steps of faith ; the mind is thus 
led along, by easy and regular process, to that reli- 
ance, to that taking God at his word, which brings 
the promised blessing. These various and successive 
grades of faith may not indeed sensibly take place in 
the soul ; the mind may not detect their existence as 
elements ; but they are, nevertheless, included in the 
faith which sanctifies. 

An error has gained considerable prevalence, and 
has wrought not a little evil, in relation to this very 
subject — the faith which brings the sanctifying grace. 

It has been indiscreetly said, "We are to believe 
the work is done, and it will be done." Persons 
seeking the blessing have been told that they must 
believe they are sanctified, and they will be sancti- 
fied. What a misfortune that so great, so dangerous 
an error should be taught, in connection with so 
important a subject! What a manifest absurdity! 
Making our sanctification to depend upon the belief 
of an untruth ; namely, a belief that it is now wrought, 
in order that it may be wrought! This is a great 
delusion. It is not the doctrine of the Bible. It is 

not, and never was, the doctrine of any branch ol 
14 



2IO CHRISTIAN PURITY, 

the Church. Some sincere and honest Christians 
have fallen into this delusion without perceiving its 
absurdity ; and it has gained considerable currency. 
We trust it will no more find place in the language 
of the i\ lends of this glorious doctrhie. 

The stages of faith immediately at the point of en- 
tire sanctification, and just before, and right after it, 
may thus be described. And let it be remembered, 
that when this exercise of faith takes place, it is not 
a mere intellectual calculation ; it occurs when the 
soul is travailing for sanctifying power ; when it is 
groaning for deliverance from distressing sinfulness ; 
when it is giving up all to Christ ; when it is feeling 
that " it is worse than death its God to love, and not 
its God alone;" when it is purposing to claim and 
obtain holiness, at all hazards. That is the state of 
the soul : it is now agonizing at God's altar ; it is 
pleading for salvation, looking at the promises ; the 
Holy Spirit is helping, imparting illumination, and 
strengthening the faltering faith. Now comes the 
moment when sanctification is about to be im- 
parted. Now the soul believes it will be done ; 
taking firmer hold of the promises, and looking 
steadfastly upon the atoning sacrifice, now the inter- 
cessor, it believes it is being done ; the refining fire 
touches it, "as the coal Isaiah's lips;" it yields, it 
trusts — the work is done ; and now the soul, sancti- 
fied, believes it is done, and rejoices in the rest of faith. 
The belief that it will be done, that it is being done, 



MEAN'S FOR ITS ATTAINMENT. 21 1 

is the trust which brings the blessing ; the bel.ef that 
it is clone follows after. They are each distinct, 
though all may occur in the interval of a moment. 

One passage of Scripture is sometimes quoted in 
tills connection, which, because of its obvious bear- 
ing on the point, ought to be noticed here: "What 
things soever ye desire, when ye pray, believe that 
ye receive them, and ye shall have them." * The 
doctrine sometimes supposed to be taught in this 
passage, is precisely that which we have just now 
condemned as absurd and dangerous. Whatever is 
its teaching, this it cannot be. Several commenta- 
tors have avoided saying any thing upon it ; among 
those who have spoken, Mr. Watson's views seem to 
me most correct. He says : " An ill use has some- 
times been made of this passage ; as though it meant 
that when praying, whatever we believe, that is, per- 
suade ourselves that we receive, we do receive — an 
absurdity and self-contradiction. Here, however, to 
believe does not signify to persuade ourselves into an 
opinion, but to trust, or to have faith in God. This 
trust must necessarily be regulated by God's own 
promise and warrant, and it is exercised in order that 
we may receive. The sense therefore is, believe — 
Uust — that ye shall receive them, and ye shall ob- 
tain them ; that is, all things which God hath ex- 
pressly promised, and which are, as St. John states, 
according to his will' " This view of Mr. Watson 

* Mark xi, 24. 



2 1 2 CHRISTIAN PURITY, 

we believe to be the sober and true view of the pa<:- 
sagn. It is no more than an encouragement to un- 
wavering confidence and trust in God, which is the 
best definition of faith ; leading us, when we desire 
anj thing which God has promised, to ask him with- 
out doubting that he will fulfil his own word ; mean- 
time, just as confidently expecting to obtain what we 
ask, as though we already had it in possession. 

There is one more common error in these connec- 
tions ; and this respects the manner in which faith 
is spoken of, leaving the impression that it is mere 
belief; that all one has to do to be entirely sanctified 
is to believe ; losing sight of the necessity of a proper 
state of the affections, and of the difference between 
a mere belief and a confiding trust, accompanied with 
such feelings of the heart as alone can produce it. 

This is what Mr. Wesley says : " But w^hat is that 
faith whereby we are sanctified, saved from sin, and 
perfected in love ? This faith is a divine evidence 
and conviction, — i. That God hath promised this 
sanctification in the Holy Scriptures. Till we are 
thoroughly satisfied of this, there is no moving one 
step further. And one would imagine there needed 
not one word more to satisfy a reasonable man of 
this than the ancient promise : ' Then will I circum- 
cise thy heart to love the Lord thy God with all thy 
heart, and with all thy soul, and with all thy mind.' 
How clearly does this express the being perfected in 
love ! How imply the being saved from all sin ! For 



MEANS FOR ITS A TTAINMENT. 2 1 3 

as long as love takes up the whole heart, what room 
is there for sin therein ? 

" 2. It is a Divine evidence and conviction, that 
what God hath promised he is able to perform. 
Admitting, therefore, that with men it is impossible 
to bring a clean thing out of an unclean — to purify 
the heart from all sin and to fill it with all holiness 
— }et this creates no difficulty in the case, seeing 
with God all things are possible. And surely no 
one ever imagined it was possible to any power less 
than the Almighty ! But if God speaks, it shall be 
done. God said, ' Let there be light, and there was 
light.' 

" 3. It is Divine evidence and conviction that he 
is able and willing to do it now. And why not .'* Is 
not a moment to him the same as a thousand years .-* 
He cannot want more time to accomplish whatever 
is his will. And he cannot stay for any more 
worthiness or fitness in the persons he is pleased to 
honor. We may, therefore, boldly say, at any point 
of time, * Now is the day of salvation ;' * To-day, 
if ye will hear his voice, harden not your hearts ;' 
* Behold, all things are now ready, come unto the 
marriage.' 

"4. Tc this confidence, that God is able and will- 
ing to sanctify us now, there needs to be added one 
thing more — a divine evidence and conviction that 
he doeth it." But this is a different thing from 
believing that he hath accomplished it. Some have 



214 CHRISTIAN PURITY. 

supposed that, to obtain the evidence of sa notifica- 
tion, yozi must believe the work accomplished, and 
profess it. But this is not the thing intended, says 
Mr. Merritt, and properly. You cannot rightly 
believe the work is accomplished before the evidence 
is produced in your soul. But you may believe that 
he doeth it ; that is, that he is doing it, that he has 
begun, is carrying on, and is ready and willing on 
his part now to accomplish it. If you believe this, and 
at the same time keep in view that your complete 
sanctification is contained in the Gospel offer and 
promise, you will be enabled to embrace it. And 
when you have done so, you will know that it is in 
your possession. The object of your faith is not so 
properly something to be done, as something that 
already exists. And what is that which already 
exists, but the promise made for your entire sanctifi- 
cation ; the offer and promise of this in the Gospel ; 
the beginning of the work in your soul ; the con- 
tinued agency of the Holy Ghost in exciting your 
desires for it, and prompting and assisting your efforts 
to lay hold upon it } When you believe this with a 
fuh reliance, the blessing is yours. In that hour it 
is done. God says to the inmost soul, " According 
to thy faith be it unto thee." Then the soul is pure 
from every spot of sin ; it is clean from all unright- 
eousness. The believer then experiences the deep 
meaning of these solemn words : " If we walk in the 
light, as he is in the light, we have fellowship one 



MEANS FOR ITS A TTAINMENT. 2 1 5 

with another, and the blood of Jesus Christ his Son 
cleanseth us from all sin ! " 

" How are we to wait for this change ? 

"Not in careless indifference, or indolent inac- 
tivity ; but in vigorous, universal obedience, in a 
zealous keeping of all the commandments, in watch- 
fulness and painfulness, in denying ourselves and 
taking up our cross daily ; as well as in earnest 
prayer and fasting, and a close attendance on all the 
ordinances of God. And if any man dream of at- 
taining it any other way, (yea, or of keeping it when 
it is attained, when he has received it even in the 
largest measure,) he deceiveth his own soul. It 
is true, we receive it by simple faith ; but God 
does not, will not, give that faith, unless we seek 
it with all diligence, in the way which he hath 
ordained. 

" This consideration may satisfy those who inquire 
why so few have received the blessing. Inquire how 
many are seeking it in this way, and you have a 
sufficient answer. 

*' Prayer especially is wanting. Who continues 
instant therein .? Who wrestles with God for this 
very thing.? . So, 'ye have not, because ye ask not ;' 
or * because ye ask amiss,' namely, that you may te 
renewed before you die. Before y oil die I Will that 
content you .'' Nay, but ask that it may be done 
now ; to-day, while it is called to-day. Do not call 
this 'setting God a time.' Certainly to-day is his 



2i6 CHBI8TIAN PURITY, 

time as well as to-morrow. Make haste, man, make 
haste ! " 

After noticing one more abuse we shall close the 
present chapter. The abuse to which I refer is, the 
rendering a profession of sanctification a condition 
of its attainment. This is even more absurd and 
antiscriptural than the error noticed above. It 
suspends the blessing, not only upon the belief of a 
falsehood, but likewise upon the profession of it: 
" Profess you are sanctified, and you will be." That 
is, Declare an untruth in the most solemn manner, 
and under the most serious and sacred circumstances, 
and it will become a truth — you will obtain holiness. 
How preposterous ! Profession is nowhere required 
as a condition of salvation ; it may become a duty 
ind propriety after we are saved. The abuse to 
which I here refer is not Methodism. We teach, we 
believe no such vagary ; and, happily, its extent is 
exceedingly limited among others. There is, though, 
we think, even among some of us, an over-anxious- 
ness to extend the profession. It is urged in an un- 
becoming manner, and, as a consequence, it is often 
indiscreetly made. Let those who are clear in the 
enjoyment of holiness declare it with becoming 
meekness and humility ; if there is any need, when 
they are satisfied of their attainment, let them be 
advised to make a public confession. But let no 
man be urged to make a profession, the truth of 
which he does not know certainly, and which he 



MEANS FOB ITS A TTAINMENT, 2 1 7 

even doubts, with the hope that profession under 
such circumstances will benefit. It may fasten delu- 
sion upon him, but cannot bring sanctifying grace. If 
you are sanctified, evidence it when it will be to the 
glory of God, and in a manner befitting so high a state. 
If you have almost attained, so as to think perhaps you 
are entirely sanctified, confess so much, and look for 
more. If you desire to be entirely sanctified, confess 
your desire, and contend for the witness. But never 
fall into the delusion that you must profess beyond 
what you are persuaded is true. Never declare your 
attainment to be greater than it is, with the hope 
that such a profession will bring you into an advanced 
and higher enjoyment. Neither profess, that you 
may bring yourself under bonds. Some seem to 
imagine that they will acquire strength to persevere 
by profession ; that it is like cutting down the bridges 
to prevent retreat. Alas, it is cutting down the bridge 
before it is crossed. 

It is implied, of course, in all the foregoing advices, 
that during the time this struggle is going on, whether 
a longer or shorter period, you are attentive to all the 
means of grace, particularly prayer, reading the holy 
word, attendance upon the sacrament of the Lord's 
Supper, meditation, conversation with those who may 
be able to give advice, perusing books on the subject, 
and all other means, public and private, such as God is 
wont to own and bless. These things must be done 
antil we attain, and after we attain. But let us beware 



2 1 8 CERISTIAN PUBIT7. 

that we fall not into the error of depending on forms 
and means. There is no doing without them, but in 
themselves they are nothing. They are to be re- 
ceived only as aids to saving, to sanctifying faith ; 
as scaffolding about the firm wall of confiding trust 
But our only help is in God, who gives efficiency tc 
means. 

And now, what more is necessary, seeking soul ? 
Why not this moment experience the renovating 
power } Where is the hinderance ? Examine this 
point closely, that you may see where to seek aid. 
Do you properly understand the nature of holi- 
ness .'' If so, the want is not here. Do you clearly 
see and deeply feel your inbred sins, and your con- 
sequent need of this state.-* Then the want is not 
here. Are you willing, and anxious, and resolved 
to obtain it } Then the want is not here. Are 
you willing to give up all — ^you understand this i*-— to 
consecrate your all, self, family, property, reputation, 
time, talents, every thing, to God ; to be his, used for 
him, enjoyed in him, never withheld or taken from 
him .? Then the want is not here. Do you believe he 
is able to sanctify you .-* The want is not here. Do 
you believe that he is willing } Then the want is noi 
here. Do you believe that he has promised .'' Then. 
tlie want is not here. Do you believe that he is able 
and willing, and has promised to do it now, if you 
have faith 1 Then the want is not here. Can you 
trust, in the present tense 1 Then, quicker than we 



MEANS FOB ITS ATTAimiENT. 219 

can complete this sentence, the work will be done ! 
O that Heaven may aid your trembling faith, and 
bring you to the enjoyment of the blessing and the 
witness ! 

These means, if employed faithfully, will result in 
your entire sanctification. With this belief both ex- 
perience and the word of God agree. But having 
said thus much of Means, it may be important that 
we say now. Means do not sanctify. No distinct 
chapter has been assigned to the agency of the Holy 
Ghost in the accomplishment of this great change. 
But this is not because we esteemed it an unimpor- 
tant point ; on the contrary, we hold it to be a cardi- 
nal truth. The Holy Ghost is the great agent in the 
regeneration and sanctification of souls. His power 
alone effects the change. Do not lose sight of this. 
Do not fall into the delusion that what you do will 
effect the work. What you want to see is, that in 
you there is no help ; that so far as making yourself 
holy is concerned you can absolutely do nothing — 
that this work is of God, entirely. Here, means do 
nothing : they only bring you to God, and he sancti- 
fies ; without them you cannot come to God. and 
unless you come he cannot sanctify ; but your ci^m- 
hig does not sanctify, it brings you to him who does 
You employ the means only to bring you in contact 
with the agency. It is the fire which refines the 
gold. Men dig it from the earth, and bring it to the 
crucible. If it is not put in the flame it will not be 



220 CHBISTTAN PUBITT. 

refined. The fire does not refine the gold unless it 
be brought ; the bringing does not refine ; it must 
be brought, and the fire must exert its agency. The 
soul is not sanctified by means, nor in the absence 
of them. The means are necessary to bring it to 
God ; when it is brought, God does the work. Re- 
member this, seeking soul ; and now, having em- 
ployed the means, expect God to touch you, and 
accomplish his promise. Look now away from means ; 
look away from self ; trust in him ; yea, trust now I 
Fall at his feet, and he will make thee whole I 



EYIBENCES OF ATTAINMENT. 221 



CHAPTER VIII 

ETIDENCES BY WHICH ONE MAY KNOW THAT HE IS 
ENTIRELY SANCTIFIED. 

How may one know, after he shall have employed 
the means prescribed in the foregoing chapter, that 
they have been effectual — that he has attained the 
object of his desires ? 

This is obviously an important question, contem- 
plated in whatever light it may be viewed. To any 
who may be anxious upon this great subject of 
personal holiness it must be invested with peculiar 
interest. In the goodness of God, we are so con- 
stituted that we cannot rest short of a reasonable 
certainty in matters we deem of moment. Dcibt 
torments before the time ; uncertainty generates de- 
spair ; suspense, who can bear ! Rest, though it be 
in sheer hopelessness, were almost preferable to the 
unhappiness of such a state ! What perplexity, what 
tossing upon the pillow, what inward consumings, 
what heart agonies it occasions ! Even hope ieft nrd 
raaketh the heart sick ; but the disquietude of uncer- 
tainty, the alternations of hope and fear, the torment- 
ing unrest of suspense, the watching for assurance and 
finding only a perchance, and this, on the greatest of 



222 CHRISTIAN PURIT Y. 

all questions, when the peace and eternal welfare of 
the soul is involved, how hard to endure ! 

But bad as uncertainty is, it is better than false 
security ! Better to be disquieted than rest upon a 
volcano ! Unrest is preferable to slumbers beneath 
the avalanche ! 

These remarks are especially applicable to the 
point in question. Nothing can be more desirable 
than rest, or certainty ; nothing can be more tmdcsir- 
able than false rest, insecure certainty. Without 
assurance as to one's religious state there can be no 
present happiness ; there can scarcely be an effort 
well sustained toward it : with assurance, based upon 
false grounds, there must be ultimate ruin. 

In calling attention, therefore, to some of the evi- 
dences upon which one may conclude himself to have 
attained unto the experience of holiness, and in which 
he may securely rest, we hope to accomplish two ob- 
jects. First, to prevent security upon false grounds ; 
and, second, to encourage and lead forward trembling 
faith to solid rest : so aiding to convince the deluded, 
and comfort the sincere ; to rebuke the hypocrite, 
and build up the true, but hesitating disciple. 

Perhaps one of the principal sources of supei ficial 
sanctity, of fanaticism, of false religion, is unfaill.ful- 
uess in applying the scriptural tests of Christian 
character ; neglect of the Apostle's exhortations : 
"Examine yourselves — prove your own selves."* 

* 2 Con xiii, 5 



EVIDENCES OF ATTAINMENT. 



223 



Perhaps, likewise, one of the chief sources of anxiety 
and unrest to honest inquirers after holiness is a 
want of information as to the kind and amount of 
evidence necessary to authorize assurance. While 
some, and perhaps not a few, become the easy vie 
tims of delusion, many absolutely refuse to be satis- 
fied with any thing less than miracle ; multitudes are 
thus hindered, and, no doubt, long prevented, from 
entering further than the portals of religious experi- 
ence, by perplexity and confusion upon this subject. 

Every stage of religious progress has its distinc- 
tive marks, and may be ascertained with great cer- 
tainty by giving heed to these. The incipient work 
of the Spirit, conviction for sin — asserts itself in an 
unmistakable manner ; penitence has its infallible 
signs ; justification is accompanied with its appro- 
priate witness ; entire sanctification is not without 
proof 

One may be a child of God, possibly, without a 
clear and definite witness to himself; nay, we doubt 
not, this is so in some instances, but such cases are 
not common, and may generally be traced to some 
peculiarity of the mind itself, or to untoward cir- 
cumstances. 

As men differ in natural traits, habits of mind, 
education, and physical health, their spiritual experi- 
ences may vary ; but, with few exceptional cases, a 
genuine experience will not fail to be supported by 
sufficient proof. The manner and time of the great 



22\ CHRISTIAN PURITY. 

change will not always be manifest ; but the fact, as 
a rule, will be unquestionable. 

Religious experience is authenticated to the mind 
in two modes : First, inwardly, by the witness of the 
Divine Spirit conjointly with our own spirit. Second, 
outwardly, by the external manifestations— the fruits 
of the life. Where these are found coexisting, there 
will be but slight probabihty of delusion. The great 
danger, as intimated above, is unfaithfulness in apply- 
ing the tests. " Under most unfortunate teaching 
some are hurried on to profession without a clear 
understanding of their own case, and perhaps, in 
some instances, against their own convictions, with 
the vain hope that it will do them good ; and having 
made profession, under the influence of pi ide, and a 
vague conception that it will in some way help them, 
they are mduced to continue it ; meantime they give 
sad proof to themselves, if they would observe it, and to 
others, who will not fail to see it, that they are labor- 
ing under a fatal mistake. If this is so with regard 
to regeneration itself, it is much more likely to be so 
with respect to entire holiness. 

Let those who make profession of this grace, there- 
fore, and such as may be earnestly seeking after it, 
hungering and thirsting after righteousness, consiJei 
well this subject, and strive for the full measure of 
proof of their high calling ; and when they shall find 
in their possession the sufficient evidence, we will 
not say, let them no longer doubt — they will not ; let 



EVIDENCES OF ATTAINMENT. 225 

them in the joy of their state, witness a good profes- 
sion before many witnesses ; let them arise and shine, 
their light being come, and the glory of God having 
arisen upon them." * 

Should any, after prayerful examination, find a 
want of evidence, what then ? Shall they continue 
the profession ? shall they commence it ? By no 
means. As they dread the displeasure of God, let 
them not go beyond the truth. But shall they, 
therefore, yield to discouragement, and give over the 
effort .'' Certainly not. Nothing could be a greater 
calamity. Let them rather increase their exertions. 
Rising above all obstructions, gathering courage and 
resolution from former failures, v/ith their e)'e steadily 
fixed upon the mark, let them now, in the strength 
of God, contend until they prevail. The \ ery diffi- 
culties should nerve to increased exertion ; the great- 
ness of the prize stimulate to new and more strenuous 
efforts. And as he who contends for fortune rests 
not until he knows he has gained, so should not we, 
until certainty smiles upon success. 

But we have lingered too long ; let us now con- 
sider some of the evidences b}" which one m\Y con- 
clude himself to have attained the grace of holiness. 

When entire sanctification takes place, it \\ill be 
evidenced directly and indirectly. 

I. Directly, by the joint witness of God's " Spirit 
with our spirits " that the work is done. Where this 

* Isaiah Ix, 1. 
15 



226 CHRISTIAN PURITT. 

witness is given, it is conclusive c,nd complete 
Other testimony is only requisite to assure us that 
we are not mistaken in supposing this. When it is 
certain God's Spirit attests a work, that attestation 
needs no corroboration. The doctrine of the direct 
witness of the Holy Spirit conjointly with our spirit 
needs no vindication here, it is clearly a Bible doc- 
trine. " We know that he abideth in us by the Spirit 
which he hath given us." * " The Spirit itself 
beareth witness with our spirit, that we are the chil- 
dren of God." t " We have received, not the spirit 
of the world, but the Spirit which is of God ; that we 
may know the things that are freely given to us of 
God." { " He that beheveth on the Son of God hath 
the witness in himself" § " For God hath not given 
us the spirit of fear ; but of love, and of power, 
and of a sound mind." || There is no dispute as to 
the fact, that the passages cited teach the doctrine 
of the witness of the Spirit. There is, however, a 
question as to whether they refer to a justified state 
alone. This has come to be a point of so much im- 
portance as to require extended notice. 

There is no doctrine of the Scriptures more diffi- 
cult to formulate than this of the witness jf the 
Spirit, so as to make it clearly understood in what 
precisely it consists, and how it is rendered and 
cognized. 

* 1 John iii, 24. f Rom. viii, 16. % 1 Cor. ii, 11 

§ 1 John V, 10. \ 2 Tim. i, 7. 



EVIDENCES OF ATTAINMENT 22; 

This much we may say, the method of the Spirit's 
witness we do not conceive to be by sensible signs. 
It may be accompanied by such, but is not ordinarily ; 
not by an audible voice, not by a visible manifesta- 
tion, not by a sensible touch, not any thing of this 
kind ; and yet the witness is direct and assured, as 
mucn so as though accompanied with outward mani- 
festations. It is a consciousness wrought in the 
soul that a change is effected. The soul takes 
knowledge of itself, of its own state, and so bears 
witness to the change ; the Spirit of God joins with 
ours, in that manner in which spirit can impress 
other spirit, and asserts also the same truth. We are 
conscious, or by some means assured, that such an 
impression is made, and made by the Divine Spirit , 
and though we cannot tell how, yet the soul knows, 
beyond a doubt, that the impression is from God, 
Thus God's Spirit, conjointly with ours, attests the 
change ; and in their combined testimony thus ren- 
dered, without any external signs, the soul reposes 
with the consciousness of entire certainty. In the 
language of one of old, regarding the process, it may 
be he would say, " I know not ;" but respecting the 
thing, he exclaims, " One thing I know, whereas I 
was blind, now I see." 

One may be ready to exclaim, " How can these 
things be "i " This is no new question. One of old, 
and he a ruler in Israel, propounded it to our Saviour, 
not, indeed, concerning the witness, but concerning 



228 CHUISTIAN PUBITY. 

the work itself. We borrow our Lord's answer: 
" The wind bloweth where it Usteth, and thou hearest 
the sound thereof, but canst not tell whence it 
Cometh, and whither it goeth." The fact you cannot 
question ; the mode is a mystery. The manner of 
one spirit's communion with another spirit is shut 
away from our knowledge, but the fact of such com- 
munion is a matter of undoubted experience ; the 
mode of the contact unknown, but the thing itself 
a part of consciousness. 

But may one rely upon the w^itness here indicated ? 
Is there not great probability of mistake ^ Take the 
blind man, whose eyes have been sealed in darkness 
for a life-time ; whose sightless balls have rolled 
in rayless night ; who, amid outward things, has 
groped his cheerless way for half a century, ever 
wondering what they were, what their appearance, 
what the beauties of color and form of which others 
spoke : take him out amid the splendors of the star- 
lit sky, where millions of resplendent worlds bewilder 
the gaze ; or lead him to the forest, or the mountain, 
or the river, or the ocean ; or to gardens of flowers, 
or galleries of art ; suddenly lift the vail : will he 
know the change } Open, among the ravishing strains 
of a cathedral choir, the ears of one born deaf; 
will he know it ? Quiet the sufferings of the child 
of affliction, who has spent sleepless nights of pain ; 
bring glad tidings to the broken heart ; pour joy into 
the bosom filled with sorrow ; hush the storm to the 



EYIDENGES OF ATTAmMENT. 229 

tempest-beaten voyager ; lift the burden from the 
shoulders of the fainting ; will they know it ? And 
shall it not be known when the Spirit bears witness 
with our spirits that we are become children of God ? 
when the heart that was broken is bound up ? when 
the heart that was dead is made alive ? when the 
heart that fainted under the burden of sin, and trem- 
bled at the impending wrath of God, is lifted up, 
and beholds, by faith, a smiling Saviour? If the 
watcher knows when midnight is past, the sailor 
when the tempest subsides, surely the soul shall 
know when the morning of peace breaketh, and the 
storm of guilt is hushed ! 

But how shall one discriminate between the wit- 
ness of the Spirit in justification and entire sanctifi- 
cation ? The Spirit is given when we are justified ; 
what m.ore may we expect when we fully attain when 
holiness is brought in ? This is a plain case. The 
difference of the Spirit's witness in the work of justi- 
fication and entire sanctification is not in the manner, 
so much as the thing which is witnessed to. It is 
the same Spirit ; the phenomena are the same, but 
the testimony is to different facts, and consequently 
differs. When one is pardoned the testimony is to 
precisely that fact, that he is pardoned, made alive 
to God ; but it is not that he is entirely sanctified. 
The Spirit, indeed, along with its witness to pardon, 
clearly indicates to the soul-rem.aining sin. In the 
immediate joy of its first testimony this may not be 



230 CHRISTIAN PUmiY, 

SO, but it is so permanently afterward, when that ex- 
citement subsides. Not only does the believer know 
his remaining sin by his own consciousness of it, but 
he is likewise conscious of the reprovmg of the 
Divine Spirit on account of it, and of its urgings and 
promptings to a more complete salvation. Its wit- 
ness of pardon coexists with its reproofs and urgings, 
and coexists consciously in the really Christian soul. 
It is thus a witness of the precise condition of the 
soul, both of its attainment and want. When he is 
entirely sanctified, the same Spirit bears witness 
again, just as he did before ; but now it is to another 
fact, not that he is pardoned, but that he is entirely 
sanctified. And if the former change was known to 
his own consciousness, so also will this latter be. 
Thus the Spirit witnesses with our spirits to our 
religious state whatever it may be, whether of justi- 
fication merely or entire sanctification. 

We can see no more difficulty in supposing the 
Divine Spirit to give a discriminating testimony, 
than in conceiving of it as witnessing at all. If he 
may convey the attestation of pardon, he may also 
of purification. If of one experience, certainly of 
another. Nor can it be shown that his witness in 
the one case is either more comprehensible or more 
important than in the other. 

To the above we subjoin the following extracts 
from Mr. Wesley : 

" 1. But what is the ' witness of the Spirit .^ ' The 



EVIDENCES OF A TTAINMENT. 23 1 

original word, marturia, may be rendered either (as it 
is in several places) the witness, or less ambiguously, 
the testimony, or the record ; so it is rendered in our 
translation.* 'This is the record,' [the testimony,, 
the sum of what God testifies in all his sacred writ- 
ings,] ' that God hath given unto us eternal life, and 
this life is in his Son.' The testimony now under 
consideration is given by the Spirit of God to and 
with our spirit. He is the person testifying. What 
he testifies to us is, 'that we are the children of 
God.' The immediate result of this testimony is, 
' the fruit of the Spirit ;' namely, ' love, joy, peace, 
long-sufiering, gentleness, goodness.' And without 
these the testimony itself cannot continue. For it 
is inevitably destroyed, not only by the commis- 
sion of any outward sin, or the omission of any 
known duty, but by giving way to any inward sin ; 
in a word, by whatever grieves the Holy Spirit of 
God. 

" 2. I observed many years ago, * It is hard to find 
words in the language of men to explain the deep 
things of God. Indeed, there are none that will 
adequately express what the Spirit of God works in 
his children. But perhaps one might say, (desiring 
an) who are taught of God to correct, soften, or 
sticngthen the expression,) By the testimony cf the 
Spirit I mean an inward impression on the soul, 
whereby the Spirit of God immediately and directly 
*i John V, 11. 



232 CHBISTIAN PUIUTT. 

witnesses to my spirit that I am a child of God; that 
Jesus Christ hath loved ine^ and given himself for 
me , that all my sins are blotted out, and I, even I, 
am reconciled to God,' or cleansed from all sin, and 
fully renewed in the image of God. 

"3. After twenty years' further consideration, I 
see no cause to retract any part of this. Neither do 
I conceive how any of these expressions may be al- 
tered, so as to make them more intelligible. I can 
only add, that if any of the children of God will point 
out any other expressions which are more clear, or 
m.ore agreeable to the word of God, I will readily lay 
these aside. 

"4. Meantime let it be observed, I do not mean 
hereby that the Spirit of God testifies this by any 
outward voice ; no, nor always by an inward voice, 
although he may do this sometimes. Neither do I 
suppose that he always applies to the heart (though 
he often may) one or more texts of Scripture. But 
he so works upon the soul by his immediate influ- 
ence, and by a strong, though inexplicable, operation, 
that the stormy wind and troubled waves subside, 
and there is a sweet calm ; the heart resting as in 
the arms of Jesus, and the sinner being clearly satis 
fied that God is reconciled, that all his iniquities arc 
forgiven," and that he is cleansed from all sin. 

" 5. Now, what is the matter of dispute concern- 
ing this ? Not, whether there be a witness or testi- 
mony of the Spirit ; nor, whether the Spirit does 



EVIDENCES OF ATTAINMENT. 233 

testify with our spirit that we are the child/en of 
God. None can deny this without flatly contradict- 
ing the Scriptures, and charging a he upon the God 
of ti uth. Therefore, that there is a testimony of the 
Spirit, is acknowledged by all parties. 

"6. Neither is it questioned whether there is an 
indirect witness or testimony, that we are the chil- 
dren ot God. This is nearly, if not exactly, the same 
with the testi7nony of a good conscience toward Gody 
and is the result of reason and reflection on what we 
feel in our own souls. Strictly speaking, it is a con- 
clusion drawn partly from the word of God, and part- 
ly from our own experience. The word of God says. 
Every one who has the fruit of the Spirit is a child 
of God. Experience, or inward conscience, tells me 
that I have the fruit of the Spirit. And hence I 
rationally conclude, therefore, I am a child of God. 
This is likewise allowed on all hands, and so is no 
matter of controversy. 

" 7. Nor do we assert that there can be any real 
testimony of the Spirit without the fruits. We as- 
sert, on the contrary, that the fruit of the Spirit im- 
mediately springs from this testimony ; not always, 
indeed, in the same degree, even when the testimony 
".s first given. And much less afterward ; neithef 
jo- nor peace is always at one stay. No, nor love; 
as neither is the testimony itself always equally 
strong and clear. 

" 8. That the testimony of the Spirit of God must, 



234 CHRISTIAN FJmiTY. 

in the very nature of things, be antecedent to the testi- 
mony of our own spirit, may appear from this single 
consideration ; we must be holy in heart and life be- 
fore we can be conscious that we are so. But we 
must love God before we can be holy at all ; this be- 
ing the root of all holiness. Now we cannot love 
God till we know he loves us ; * We love him be- 
cause he first loved us.' And we cannot know his 
We to us till his Spirit witnesses it to our spirit. 
Till then we cannot believe it. We cannot say, * The 
life which I now live, I live by faith in the Son of 
God, who loved me, and gave himself for me.' 

" Since, then, the testimony of his Spirit must pre- 
cede the love of God and all holiness, of consequence 
it must precede our consciousness thereof 

"9. And here properly comes in, to confirm this 
scriptural doctrine, the experience of the children of 
God ; the experience, not of two or three, not of a 
few, but of a great multitude which no man can num- 
ber. It has been confirmed, both in this and in all 
ages, by a cloud of living and dying witnesses. It is 
confirmed by j/^^^^ experience and mine. The Spirit 
itself bore witness to my spirit that I was a child of 
God, gave me an evidence hereof, and I immediately 
cried, Abba, Father ! ' And this I did (and so did 
you) before I reflected on, or was conscious of, any 
fruit of the Spirit. It was from this testimony re- 
ceived that love, joy, peace, and the whole fruit of 
the Spirit flowed." 



EVIDENCES OF ATTAINMENT. 235 

I do not see how this occult subject can be furlhei 
elucidated. If any one should say after all it is ob- 
scure, we are constrained to admit that it is so. But 
so is the beating of the heart obscure. We but know 
that it is so. We must be content ; we cannot b)' 
searching solve the mystery. When God passes 
sentence of pardon on the soul of man, he witnesses 
to the fact, and the pardoned soul receives the testi- 
mony, but it has no way of explaining how. When 
he empties the soul of sin, and fills it with his own 
fullness of love, again he imparts assurance of the 
fact, but again the soul cannot tell how it receives 
the testimony. It knows that it is so. If any one 
can explain what is given in the first case, and the 
how, he will find no difficulty in the second. In each 
he will find, perhaps, that no words can advance be- 
yond the inspired formula : " The Spirit itself bear- 
eth witness with our spirit, that we are the children 
of God." * 

In this connection, and before we pass to consider 
the fruits of this state distinctly, we may say a word 
with respect to the more general spiritual phenomena 
immediately attending it. 

In the moment of sanctification the emotive ex 
perience is doubtless various : some are exercised in 
one way and some in another ; some have one class 
of emotions, some another. There is diversity of 
operation both with respect to the Divine and hu- 

* Rom. viii, 16. 



236 CHRISTIAN PURITT. 

man spirit. We may venture to suggest, however, 
some things very generally attending this wonderful 
change. 

(1.) It is, perhaps, generally immiediately preceded 
and accompanied with unusual illumination of mind, 
imparting clearer and more distinct views of the 
atonement, the nature of holiness, and the depth of 
internal corruption. As though a light were sud- 
denly introduced into the soul, it is enabled to dis- 
cern things which were before entirely concealed ; 
the whole inner man being illuminated and the 
powers of the soul wonderfully quickened. 

(2.) This is associated with a marked increase of 
faith. The soul, favored with this glorious illumina- 
tion, realizes a strength of faith at which itself is 
astonished, which claims the promises with a certain 
assurance, and without a weaver. The w^ay of faith, 
which previously seemed indistinct, becomes all ra- 
diant and luminous ; and its exercise not only easy, 
but at this point spontaneous. Yea, it no longer 
limits and fears to embrace the fullness of the prom- 
ise, but seizes and appropriates it in all its extent. 

(3.) Attending this w^onderful faith is an immediate 
assurance wrought, as above described, by the Divine 
Spirit, and attested by the soul, that sin is all gone 
and the soul is purified. This assurance amovmts to 
entire certainty in the conviction of the soul enjoy- 
ing it. 

(4.) Then follows, in some instances, great joy and 



EYIDEJ^GES OF ATTAIl^ME^iT. 2:7 

ecstasy ; but this, I think, is not the general experi- 
ence. Ordinarily the soul at this crisis is filled with 
peace rather than joy ; simple rest, tranquillity, a sense 
of complete satisfaction, attended, in most instances, 
witt almost no emotion, in exceptional cases only 
with great rapture. The expectation of great rapture 
is common ; this not unfrequently leads to difficulty. 
Holiness is deemed a change so glorious, that the 
experience is generally supposed to be attended with 
great demonstrations, and high and wonderful mani- 
festations : hence, if mere peace be given, it is liable 
to leave the mind under some questionings of distrust ; 
if, however, the work is genuine, all doubt is soon 
removed, and its subject left in undisturbed repose. 

(5.) All this is accompanied with a sense of the 
Divine presence ; of communion with God, and inti- 
macy — oneness — peculiar to this grace ; a feeling that 
God is all in all ; a total abandonment of self and the 
creature, and a delightful acquiescence in the will of 
God, and calm repose upon him. I know of no lan- 
guage by which to describe this particular experience. 
One calls it "rest in God;" another, "fullness of 
God ;" another, "sinking into God ;" another, "union 
with God." I know not how better to describe it 
than as a sense of the Divine glory filling the entire 
.soul ; so that it finds its complete happiness in God, 
and neither desires nor consents to any thing, but 
only that which is agreeable, or supposed to be agree- 
able, to the Divine will. 



238 CHRISTIAN PUHITT. 

And now, the soul being brought into this sense 
of union and communion with God, its life will be in 
him, and this will be evidenced further by its fruits. 

II. Hence we proceed to state, in the second place, 
that sanctification is evidenced indirectly by its fruits. 
" By their fruits ye shall know them," is a good rule ; 
and we might, with great propriety, add, by your 
fruits ye shall know yourselves. There are certain 
fruits which proceed from sanctification, which must 
exist where that grace itself exists, as evidences of itg 
presence, and certain other and counter fruits, pro- 
ceeding from unsanctified dispositions, which must 
necessarily exist where it does not, as manifestations 
of its absence. Now these fruits, if carefully consid- 
ered, must constitute a most important branch of 
evidence in the case. By fruits of sanctification we 
mean both certain states of experience and certain 
products of these states ; or, more properly, products 
of sanctification, with respect to tempers and actions ; 
fruits manifested in the inner man, and fruits exhib- 
ited in the outer man. These must severally be 
examined to bring out all the evidence attesting in 
the case. And would that an impression could be 
produced in these connections of the importance of 
the matters now in review and under examination ! 

" By what * fruit of the Spirit ' may we ' Know that 
we are of God,' even in the highest sense ? 

"By love, joy, peace, always abiding ; by invariable 
long-suffering, patience, resignation ; by gentleness, 



EYIBENGES OF ATTAINMENT, 239 

triumphing over all provocation ; by goodness, mild- 
ness, sweetness, tenderness of spirit ; by fidelity, 
simplicity, godly sincerity ; by meekness, calmness, 
evenness of spirit ; by temperance, not only in food 
and sleep, but in all things natural and spiritual. 

" What are the fruits or properties of this love ? 

" St. Paul informs us at large, love is long-suffering. 
It suffers all the weaknesses of the children of God, 
all the wickedness of the children of the world ; and 
that not for a little time only, but as long as God 
pleases. In all it sees the hand of God, and will- 
ingly submits thereto. Meantime, it is kind. In all, 
and after all, it suffers ; it is soft, mild, tender, benign. 
* Love envieth not ;' it excludes every kind and 
degree of envy out of the heart ; ' love acteth not 
rashly,' in a violent, headstrong manner, nor passes 
any rash or severe judgment ; ' it doth not behave 
itself indecently ;' is not rude, does not act out of 
character ; * seeketh not her own ' ease, pleasure, 
honor, or profit ; 'is not provoked ;* expels all anger 
from the heart ; * thinketh no evil ;' casteth out all 
jealousy, suspiciousness, and readiness to believe 
evil ; * rejoiceth not in iniquity ;' yea, weeps at the 
sin or folly of its bitterest enemies ; * but rejoiceth in 
the truth,' in the holiness and happiness of every 
cLild of man * Love covereth all things,' speaks 
evil of no man ; * believeth all things ' that tend to 
the advantage of another's character. It ' hopeth all 
things,' whatever may extenuate the faults which 



240 CMBISTIJJf PUBITT. 

cannot be denied ; and it * endureth all things 
which God can permit, or men and devils inflict. 
This is * the law of Christ, the perfect law, the law 
of liberty.' 

" And this distinction between the ' law of faith ' 
(or love) and ^ the law of w^orks,' is neither a subtle 
nor an unnecessary distinction. It is plain, easy, 
and intelligible to any common understanding. And 
it is absolutely necessary to prevent a thousand 
doubts and fears, even in those who do ' walk in 
love.' " 

In regard to certain persons in London, who made 
profession of this state, Mr. Wesley held the follow- 
ing language, showing what he found wanting in the 
evidence they furnished of a sanctified state, and so 
showing what evidence ke thought requisite. To 
this extract we do well to take heed. 

" But some who have much love, peace, and joy, 
yet have not the direct vv^itness ; and others who 
think they have, are, nevertheless, manifestly want- 
ing in the fruit. How many I will not say ; perhaps, 
one in ten ; perhaps, more or fewer. But some are 
undeniably wanting in long-suffering. Christian resig- 
nation. They do not see the hand of God in what- 
ever occurs, and cheerfully embrace it. They do n ;»l 
in every thing give thanks, and rejoice evermore. 
They are not happy ; at least, not always happy ; for 
sometimes they complain. They say, this or that is 
hard! 



EVIDENCES OF ATTAINMENT. 24 1 

"Some are wanting in gentleness. They resist 
evil, instead of turning the other cheek. They do 
not receive reproach with gentleness ; no, nc/r even 
reproof. Nay, they are not able to bear contradiction 
without the appearance, at least, of resentment. If 
they are reproved or contradicted, though mildly, they 
do not take it well ; they behave with more distance 
and reserve than they did before. If they are reproved 
or contradicted harshly, they answer it with harsh- 
ness ; with a loud voice, or with an angry tone, or in 
a sharp and surly manner. They speak sharply or 
roughly when they reprove others ; and behave 
roughly to their inferiors. 

" Some are wanting in goodness. They are not 
kind, mild, sweet, amiable, soft, and loving at all 
times, in their spirit, in their words, in their look and 
air, in the whole tenor of their behavior ; and that to 
all, high and low, rich and poor, without respect of 
persons ; particularly to them that are out of the 
way, to opposers, and to those of their own house- 
hold. They do not long, study, endeavor, by every 
means, to make all about them happy. They can 
see them uneasy, and not be concerned ; perhaps 
Lhey make them so ; and then wipe their mouths 
and say, * Why, they deserve it ; it is their own fault.* 

" Some are wanting in fidelity, a nice regard to 

truth, simplicity, and godly sincerity. Their love is 

hardly without dissimulation ; something like guile is 

found in their mouth. To avoid roughness, they 
16 



242 CHRISTIAN PUMITT, 

lean to the other extreme. They are smooth to ar 
excess, so as scarce to avoid a degree of fawning, or 
of seeming to mean what they do not. 

" Some are wanting in miCekness, quietness of 
spirit, compos are, evenness of temper. They are up 
and down ; sometimes high, sometimes low ; their 
mind is not well-balanced. Their affections are 
either not in due proportion — they have too much of 
one, or too little of another ; or they are not duly 
mixed and tempered together, so as to counterpoise 
each other. Hence there is oft<:n a jar. Their soul 
is out of tune, and cannot make the true harmony. 

" Some are wanting in temperance. They do not 
steadily use that kind and degree of food which they 
know, or might know, would most conduce to the 
health, strength, and vigor of the body ; or they are 
not temperate in sleep ; they do not rigorously ad- 
here to what is best for body and mind ; otherwise 
they would constantly go to bed and rise early, and 
at a fixed hour ; or they sup late, which is neither 
good for body nor soul ; or they use neither fasting 
nor abstinence ; or they prefer (which are so many 
sorts of intemperance) that preaching, reading, or 
conversation, which gives them transient joy and 
comfort, before that which brings godly sorrow, di 
instruction in righteousness. Such joy is not sancti- 
fied ; it doth not tend to, and terminate in, the cru- 
cifixion of the heart. Such faith doth not centei* in 
God, but rather in itself. 



EYIBENGES OF ATTAINMENT. 243 

" So far all is plain. I believe you have faith, and 
love, and joy, and peace. Yet you who are particularly 
concerned know, each for yourself, that you are want- 
ing in the respects above mentioned. You are want- 
ing either in long-suffering, gentleness, or goodness ; 
either in fidelity, meekness, or temperance. Let us 
not, then, on either hand, fight about words. In the 
thing we clearly agree. 

" You have not what I call perfection ; if others 
will call it so they may. However, hold fast what 
you have, and earnestly pray for what you have 
not." 

To these lucid suggestions of Mr. Wesley we 
will add a few brief reflections, and close this 
chapter. 

Entire sanctification is a state of absolute freedom 
from sin, properly so called, as above described ; it 
will, therefore, evidence itself by the absence of sin. 
Any sin, whether of the motive, of the will, of the 
desire, or of the life, negatives its existence. To 
conceive of entire sanctification as coexisting with 
sin properly so called, is to conceive of the truth of 
contradictory propositions. Either it must be admit- 
ted that it is possible to men to be without sin and 
\o live without it, or the doctrine of entire sanctifi- 
cation must be surrendered ; for sin cannot be a con- 
stituent element of entire sanctification. The reader 
need but refer to the disquisition contained in section 
four, to refresh his recollection of the limitations 



244 CHRISTIAN PURITY, 

allowed to coexist with this state, to perceive that 
none of them include sin. Man as man is, and must 
continue while in the body and when out of it, a 
finite and limited being in all his powers. But finite- 
ness is not sin ; limitation of perfection is not unho- 
liness. There is no need that he should remain 
contaminated by sin. Here is good and plain ground 
upon which to test ourselves ; and with sincerity 
and care we shall be very likely to arrive at the 
truth. Are your motives pure "^ your volitions in 
harmony with the will of God ? your desires single ? 
your acts holy, according to your gracious ability ? 
are these things so unintermittently } 

Your tempers. How are they ? Do you become 
impatient under trial ; fretful, when chided or crossed ; 
angry, revengeful, when injured ; vain, when flattered ; 
proud, when prospered ; complaining, when chas- 
tened ; unbelieving, when seemingly forsaken ; unkind, 
when neglected "^ Are you subject to discontent, to 
ambition, to selfishness ? Are you worldly ? covet- 
ous of riches, of vain pomp and parade, of indulgence, 
of honor, of ease .'* Are you unfeeling, contemptuous 
of others, seeking your own, boasters, proud, lovers 
of your own selves .'' Beware ! These are the sedi- 
ments of the old nature ! 

Nay, if they exist in you, in however small a de- 
gree, they are demonstrative that the old man of sin 
is not dead. It will be a sad mistake if you detect 
these evils within and yet close your eyes to them, 



EVIDENCES OF ATTAINMENT. 245 

and continue to make profession of holiness. These 
are not infirmities ; they are indications of want of 
grace : Remember that secret sins — sins unknown to 
all without — sins of the imagination, of the thought, 
of the heart — sins of desire and affection — are sins. 
Men may not see them ; in their eyes you may be 
blameless ; but the pure and holy God sees them, 
and condemns them. Until grace shall have thor- 
oughly purged your soul, and you are made conscious 
thereof, you still need to cry unclean, unclean. 

Your duties. How with regard to these .-^ Do you 
delight in them ? are they your pleasure "^ do they 
constitute your chief joy "^ When God evidently 
calls, do you go willingly, though it be through the 
furnace ; through persecution ; through losses, re- 
proaches, sorrows .'' In the midst of all, is God your 
joy and rejoicing, and can you say, "The will of 
God be done " — enduring patiently, and performing 
joyfully, "as seeing Him who is invisible.-*" Is 
your will as God's will ? Does he find in you no 
murmuring, no drawing back, no displeasure-; but 
on the contrary, submission and joy } 

Your experience. How upon this point "^ Have 
you an unwavering confidence in God .? Is your 
peace of mind full } Have you joy in the Holy 
Ghost ? Do you have free communion with God ? 
Do you realize within a consciousness of purity ? 
Though, without, there be tempest or calm, sorrow 
or joy, trial or triumph, do you still, in every case, 



246 CHRISTIAN PURITY, 

find a full communion between your soul and the 
Divine Spirit ? By this we do not mean that you 
are always to be happy, ecstatic ; but always to real- 
ize union with God, whether you sorrow or rejoice. 
Do you rejoice even in tribulation ? and is the life 
that you live altogether by the faith of the Son of 
God ? 

Are you entirely the Lord's ? Ponder this ques- 
tion. Look well to it. Have you any thing which 
you do not hold in God 1 Are you separate from 
him at any point .-* Are you opposed to him in an) 
thing .'' Are your actions and enjoyments all in uni- 
son with him I Are your influence, your property, 
your entire position, and your whole life, so far as 
you can control them, with him } Are you wholly 
the Lord's } In your work, in your rest, in your in- 
dulgences, in your denials, in your affections, in your 
volitions, in your associations, in your endeavors, 
are you always, every-where, by intention and effort, 
in union with God 1 

If to the above questions you can with honesty 
return a favorable answer, then may you conclude 
that you are one with the Lord, that you are entirely 
sanctified. 

These are severe tests, but they are not more 
searching than truth and honesty require. If you 
shrink from the ordeal, you furnish the best proof 
that you are cherishing delusion as to this high state. 
If they should seem to condemn you, be not discon- 



EVIDENCES OF ATTAINMENT. 247 

solate. You are not therefore without hope. You 
are still a child of grace, aPxd what is wanting may be 
at the eve of completion. Only be faithful to your- 
self and allow no temporizing, no tenderness toward 
real faults, and all will yet be well. Remember how 
great a thing you aspire to ; to be holy ; to be holy 
in a sinful world, among sinful men, with innumer- 
able infirmities and temptations to hinder and harass 
you. Remember, too, that while you need evidence 
that will be sufficient to support such a profession to 
your own satisfaction, you must also furnish the 
proof of the genuineness thereof to others. This you 
are morally bound to do. It is not enough that you 
know for yourself You must give proof Your 
light must shine ; otherwise you will dishonor your 
profession. You need, therefore, constantly to ask 
yourself, not only, Am I holy ? but, Do I live it } 
Do I convince my family of it, my neighbors, even 
my enemies. Is it apparent not only in church, 
amid the hallowed sanctities of worship, but when I 
trade, when I mingle in debate and strife, when I am 
chided and maligned, when I am off my guard and 
taken by surprise, when I am in the dark and among 
strangers. These are the questions which will test 
this grace. Does God know you to be holy in heart 
and life, and all manner of conversation "^ 

Then if these things be so you will be happy. 
Nothing can hinder ; neither poverty, nor persecu- 
tion, nor calamities, nor disappointments, nor any 



248 CHRISTIAN PURITY. 

Other evil, can separate you from the love of God, 
or rob you of the joy of hcliness. "We then, as 
workers together with him, beseech you also that 
ye receive not the grace of God in vain. (For he 
saith, I have heard thee in a time accepted, and in 
the day of salvation have I succored thee : behold, 
now is the accepted time ; behold, now is the day of 
salvation.) Giving no offense in any thing, that the 
ministry be not blamed : but in all things approving 
ourselves as the ministers of God, in much patience, 
in afflictions, in necessities, in distresses, in stripes, 
in imprisonments, in tumults, in labors, in watchings, 
in fastings ; by pureness, by knowledge, by long- 
suffering, by kindness, by the Holy Ghost, by love 
unfeigned, by the word of truth, by the power of God, 
by the armor of righteousness on the right hand and 
on the left, by honor and dishonor, by evil report and 
good report : as deceivers, and yet true ; as unknown, 
and yet well known ; as dying, and, behold, we live ; 
as chastened, and not killed ; as sorrowful, yet always 
rejoicing ; as poor, yet making many rich ; as having 
nothing, and yet possessing all things." * 

In the world, you live above the world ; a man, 
you bear in your bosom an indwelling God ; alive^ 
you are dead ; and dead, you are alive ! 

Sublime privilege 1 Glorious state ! The Jfe of 
heaven infused into a soul upon earth ! Well may 
you rejoice, "for great is your reward in heaven ;" 

* 2 Cor. vi, l-]0. 



EVIDENCES OF ATTAINMENT. 249 

yea, upon the earth. Even now you have the fore- 
taste of the feast ineffable ; the first-fruits of the 
glorious harvest of immortal joys. Go forward, wit- 
nessing a good profession ; shine as lights in the 
world ; glorify your Saviour upon earth, and he will 
glorify you with the glory he had with the Father 
before the worlds were. In sorrow and in joy, let 
your motto still be, "Holiness to the Lord;" ever 
looking forward to that day when he shall say, " Well 
done, good and faithful servant, enter thou into the 
joy of thy Lord." 



2 50 CHMISTIAN PUh ITT. 



CHAPTER IX. 

HOW ENTIRE HOLINESS MAY BE RETAINED. 

The work of good government is but half done when 
anarchy is reduced to order—when rebel states are 
subjugated ; it remains that such measures be insti- 
tuted as to preserve the restored harmony. With- 
out this latter, indeed, the former, though a glorious 
achievement, may be void of good. 

One seeks fortune. After long and arduous strug- 
gles he succeeds. What now } He loses it to-mor- 
row. Its gain was of no advantage to him ; his toil 
was devoid of benefit. One possesses a key by 
which he may enter into the king's palace. He in- 
vests himself in the royal robes. To what purpose } 
It is but for a minute. He is driven forth again to 
the adze or shovel ! 

How may good governments be perpetuated ? 
How may fortune be retained ? How may honor 
and power be preserved } If to gain is desirable, Lu 
keep must be even more so. 

The case is precisely analogous with respect to the 
grea": boon of which we treat in this work. It is not 
sufficient that we know how to obtain ; it is not 
sufficient that we have obtained; we must know, also, 



ROW IT MAY BE RETAINED. 25 1 

how to keep when we have made the acquisition. 
The secret of its preservation is not less important 
than the secret of its possession. 

A greater mistake could not be committed than 
to suppose that the gracious life once implanted in 
Ihe believer's heart will be retained without effort. 
Character among finite beings is eminently mutable 
— liable to change ; and to be perpetuated in one 
form requires nurture and vigilance. Surrounded, 
as all of us necessarily are in this state, with counter 
currents of influence, all acting upon us ceaselessly, 
with greater or less force, and, in their degree, each 
having a tendency to leave its impression — the most 
powerful making the deepest impress — nothing can be 
more obvious than the absolute importance of con- 
stant attention and activity. These influences need 
not, indeed, act upon us disastrously, but they will act 
upon us certainly, and, if evil, unless resisted, will 
leave baneful effects. A man enters upon the day 
with unsullied honor ; he is tempted ; he yields ; his 
honor is in the dust. A Christian goes forth to duty 
with a conscience void of offense, with a heart pure ; 
evil presents itself ; he is overcome ; his purity is 
marred, his conscience violated. Not a day passes In 
which there are not some such liabilities. We may 
not discuss here the mooted question of the possibil- 
ity of a believer s final apostasy. Whatever may be 
the truth upon that point, all agree that during life, 
amid the enticements of the world and the seduc- 



252 CEHISTIAJH PUBITT, 

lions and temptations of sense, and the frailty of 
human weakness, the best men are liable to fluc- 
tuations of character; now drifting away and anon 
recovering ; now aglow with holy fervors, now de- 
clining and cold ; now in the mount of sacred fellow- 
£ hip, breathing and living the very spirit of heaven, 
anon in the valley, and bowing down under heaviness 
and manifold darkness. In these diverse states, we 
must believe the soul varies in sanctity, and cannot 
doubt that it suffers in its actual character as well as 
feelings. Doubtless mere changes of the emotions 
may exist without radical changes of character. 
Neither sorrow, nor temptation, nor even great heavi- 
ness of spirit, nor yet absence of conscious fellow- 
ship with God, necessarily imply either backsliding 
or sin. It is not of these we speak, as among the 
changes by which character suffers, but of those 
yieldings to evil influence by which we grieve the 
Spirit and consciously depart from God. Placed 
in the midst of these external evil influences, and 
beset with human frailties, what, we now particularly 
inquire, can be done in order that a sanctified soul 
may preserve its state and character ; that it may be 
in the evening what it was in the morning ; this 
week, what it was last ; this year, what it was the 
former year 1 A more interesting practical inquiry 
could scarcely be started. We will endeavor briefly 
to answer it. 

_^nd we should never, when contemplating the 



MOW IT MAY BE RETAINED. 



253 



subject of actual salvation, lose sight of the fact, that 
we are co-workers with God ; he works, and we work 
with him. It is so in the incipient motions of the 
soul toward salvation, and so throughout all subse- 
quent stages of the work ; so in the beginning, so 
in the progress ; so in attaining, and so in maintain- 
ing, each several state of grace. This is so plain 
as to need no illustration. But the question recurs, 
What must we do in order to retain the grace of en- 
tire sanctification } 

1. We ansv/er, first : we must acquire the habit of 
constant watching against sin. The tempter is a 
vigilant and insidious foe, ever on the alert, ever cun- 
ning, and full of artifice. We need to be as wakeful 
and vigilant. There is no time when he may not 
approach us, no place so sacred that he will not 
dare to intrude himself. Even in the privacy of the 
closet, at the communion, in the sanctuary — when we 
are alone, when in society, when musing, when con- 
versing, when preaching, when praying, when prais- 
ing, when engaged in business, when seeking pleas- 
ure, when employed, when idle — he ever lurks near 
us, and seeks our ruin. He often disguises his true 
character ; sometimes appearing to us as an angel 
of light, using the honied tones of friendship, pro- 
fessing love, consulting our good, wearing the mein 
of disinterestedness ; now flattering, that we may 
become vain ; persuading, that we may consent ; 
raging, that we may yield ; and with a thousand other 



254 CHRISTIAN PUBITT, 

modes, seeking either to surprise, conciliate, or over- 
whelm us. 

Our only safety is in watching against him ; guard- 
ing, with sleepless vigilance, the sacred precints of 
the soul, that, if he enter, he be not entertained ; 
nay, that he be refused an entrance — repulsed at the 
portal. This will require watching over our thoughts, 
that they be not idle, empty, vain, improper ; over 
our motives, that they be not sinful, carnal, selfish, 
worldly ; over our affections, that they wander not 
from their true center, fix not on wrong objects, exist 
not in an inordinate degree, seek not sinful indul- 
gence or gratification. 

Some are ready to exclaim, But such watching 
would become wearisome, and render the service a 
hard and impracticable duty. No, not if the soul is 
free to it. No duty is oppressive if we love it. By 
the grace of God, inwardly helping us, and the in- 
stincts, if I may employ the term, of a sanctified soul 
—by which 1 mean no more than its ready, almost 
spontaneous cfi"ort — it may be done, and done with 
ease — but even though it were wearisome, this is not 
our rest ; and if holiness be worth possessing, it ir. 
worthy of the effort requisite to its attainment and 
preservation. The state itself makes the dutv ^weet, 
the vigils pleasant. Love loves to watch, and run 
errands, and go through wearisome toils ; more yet, 
to brave dangers and self-denials, and crosses and 
losses for the beloved. 



HOW IT MAT BE BETAINBD. 253 

2. Would you maintain a sanctified state ? Then 
must there be on your part an absolute refusal to 
comply with temptation under any circumstance, to 
any degree. The slightest compliance is death. We 
would impress this deeply upon your minds. It is 
a very different thing from the watchfulness advised 
above. A sentinel may be very watchful, but not 
faithful ; he may see the enemy, but not sound the 
alarm ; nay, may make terms with him. You are 
not only to watch the approach of sin, but absolutely 
and totally to refuse it ! It matters nothing though 
the temptation be powerful, though the indulgence 
be venial, you may not yield. You may not parley 
if the case is unequivocal. If doubtful, you must 
shun the appearance of evil. Let the purpose be 
inflexible, that you will not go one step — not even 
look with a desire — toward the path of the transgress- 
or ; " avoid it, pass not by it, turn from it and pass 
away." This is your only safety, if you would main- 
tain your relation to God. If you will compromise, 
if you cannot consent to exercise such firmness of 
purpose, you need not calculate upon success ; it is 
out of the question. It may require strength : you 
will have it. As your day is, so your grace will be 
God will not leave you to struggle alone. If you use 
what you have, you shall never lack for whatever 
more may be needful. Remember this, and be not 
dismayed though your foes gather upon you like the 
tempest ; though their name be legion ; though you 



256 CHRISTIAN PURITY. 

seem to be helplessness in their hands. Trust in 
God, be of good courage ; greater is he that is for 
you, than all they that are against you. 

Remember that a single compliance, even in mat- 
ters apparently trivial, will soil your garments. Small is 
the door through which evil enters, but, once opened^ 
the floods speedily devastate and destroy. 

3. Live in the use of all the ordinary and instituted 
means of grace. Some who, perhaps, were truly 
sanctified, have committed a deplorable and fatal 
error upon this point. Finding themselves greatly 
sustained and strengthened they have vainly imag- 
ined that they need no longer employ the ordinary 
means. Some have been heard to say that they 
found no further occasion for prayer and other helps 
that were indispensable in a merely justified state 
However sincere such may have been in the outstart 
of their experience, they have evidently reached a 
dreadful state of delusion and fanaticism. The 
means of grace, as instituted of God, are undoubt- 
edly essential to spiritual sustenance when they are 
practicable, that is, when within reach. To neglect 
them is a contempt of God's gracious provisions, which 
must induce his displeasure ; and it is a direct viola- 
tion of his order, which includes the use of mears as 
a duty, the neglect of which, therefore, is sinful. No 
one has a right to make the experiment ; and who- 
ever does will certainly fall into condemnation. Our 
own inference would be precisely contrary to the 



HOW IT MAT BE RETAINED. 257 

one we have just referred to. While a Christian, in 
proportion as he is advanced, may discern more 
clearly the nature of means, and so trust less in 
til em and more in the great agency which they 
secure, he will, at the same time, be more regular and 
punctual in their use, honoring them as of Divine 
appointment, and deriving profit from them as aids 
to growth. We may name as important, 

Prayer — Prayer of all kinds, as occasion may re- 
quire ; but particularly closet prayer, which is only 
another name for inward looking to God, generally 
performed in secret places. This, with a sanctified 
soul, will become a habit ; its breath will be prayer. 
This will be a constant, though it may be, and doubt- 
less to some extent will be, an unconscious or rather 
spontaneous exercise. 

" Pray without ceasing," is an injunction which a 

perfectly holy soul will perform. Prayer is its vital 

breath. Every-where and ahvays it will pray. Nor 

though it thus constantly prays, will it neglect special 

seasons of prayer, when more deeply and secretly it 

lays itself bare to its Heavenly Father's inspectioa 

Great is the mistake often made, when, after some 

supreme moment, the soul is p2rmitted to go too long 

without prayer, until, driven by returning weakness, 

it renews its pleadings. Daily special pra3^er, and 

an unintermitting habit of prayer, are the conditions 

of keeping the soul full of God. 

Meditation — To preserve this state much medita- 
17 



258 CHRISTIAN PUBITT. 

tion and inward looking is useful. Seasons of serious 
thoughtfulness of this kind are indispensable to 
spiritual growth, and even to the continuance of 
spiritual life. In such retired seasons the soul 
takes her reckoning, resolves upon her course, and 
strengthens her resolution for after contests. We 
are not, indeed, to go out of the world, nor to tear 
ourselves away from business ; not to abandon our 
post ; but, while surrounded with the storm and strife 
of life, we must often draw within ourselves and take 
heavenly observations. The soul will stifle and die, 
amid the murky atmosphere of the world, if we do 
not often rise upon wings of holy meditation to the 
eternal regions. 

Searching the Holy Scriptures, with an humble, 
honest, teachable spirit. This we believe an impor- 
tant means, in proportion as it may be practicable. 
It will supply the soul with armor, enlarge its pow- 
ers, help it for resistance and progress, and strengthen 
all the elements of its life. 

The Sacrament — the holy communion. Perhaps 
no means will be attended with so great comfort, so 
much profit. Let it, therefore, never be neglected, 
and never idly or inconsiderately attended to> but 
with due preparation, and much prayer, and humilia- 
tion, and thanksgiving. 

Christian commtmion, or conversation and inter- 
course with those who enjoy, or are seeking, a high 
spiritual state. This is of great value. It encour- 



HOW IT MAT BE RETAmED, 



259 



ages, strengthens, and corrects. Reading religious 
biography is of this kind. It is communion with 
the holy dead, as conversation with the living is com- 
munion with them. Holy men of old " spake often 
one to another, and the Lord hearkened and heard " 
them ! so let us do, and the Lord will hear us also, 
and, when he hears, will bless. 

Still, much discrimination needs to be practised 
here. Many excellent people are not judicious coun- 
selors. Some are wanting in judgment ; some, 
fanatical, or morbid, or ignorant, or narrow — teaching 
for commandments the traditions of men ; bearing self- 
invented burdens and imposing them upon others ; 
not wise, however good. One needs to use discre- 
tion in no case so much as upon this subject in the 
choice of his friends. Beware of new lights — of 
bold, confident, forward persons, self-constituted teach- 
ers — separatists, censorious, opinionated Pharisees. 
Beware of cant, of sanctimoniousness, of party shibbo- 
leths, of names. These are not of Christ and tend 
to harm. Be simple, sincere, and earnest ; and in 
quietness, and without a " Lo here ! " or " Lo there" 
of ostentatious display, in the use of divinely appointed 
means pursue your course. You cannot fail of success, 

4 Consecutive, or rather perpetual, consecration. 
This, to some, may seem to be included in the reso- 
lute resistance of every approach of sin. However 
this may be, it does not do away with the need of the 
remark we wish to make under this head. Entire 



260 CHRISTIAN PVRITT. 

consecration, as a means to the attainment of sancti- 
fication, has been explained in another connection ; 
what we wish now to say is, that it is a means, and 
an indispensable one, of its preservation. It is so 
vital that the state cannot exist a moment in its ab- 
sence. Hence, let it be remembered that the con- 
secration which precedes this state is likewise to con- 
tinue in the same degree after it is gained, for its 
perpetuation. It is a constant, uninterrupted, and 
unending consecration ; a point carried on into an 
endless line. 

Let it not be inferred that these advices imply so 
much effort as to be impracticable. It is not so ; it 
requires, comparatively, no effort for an honest man 
always to be honest ; a benevolent man, always to 
be benevolent — he is so unconsciously. It is so, 
with respect to this grace, in a measure. The prin- 
ciple established will operate with ease ; all that we 
have to do is to be watchful, not so much to keep it 
active as to prevent its violent interruption. Uncon- 
verted sinners think it a very hard thing to be even 
a tolerable Christian ; the Christian does not fmd it 
so. He meets with some places of difficulty ; much 
of the time he gets along without conscious effort ; yet 
he must use means all the time. It is so with the 
higher grace of holiness. The absolute necessity that 
certain means be in constant requisition, does not im- 
ply a distressing effort. A man must use means to live, 
and use them constantly ; but he need not always be in 



ROW IT MAY BE RETAINED. 26 1 

agonizing exertion or painful struggle to avoid death. 
It is so with regard to every thing pertaining to 
character ; means are in perpetual requisition. 

5 The life of holiness is eminently a life of faith. 
We have before said it is attained by faith ; we now 
say it cannot continue a moment without faith ; faith 
is its very root and sap. The same faith which at 
fiist introduced the principle preserves it. But we 
are not, therefore, to suppose the soul must always 
be in painful endeavor. Faith, in the heart of a 
Christian, operates when he does not think of it, 
produces fruits without his consciousness. It is 
obvious, that holiness can only coexist with faith. 
Would you retain the state .'* Maintain the vital 
principle ; watch against every tincture of unbelief, 
every approach of infidelity ; let the life you live be 
by the faith of the Son of God. Not only realize 
" Thou God seest me," but ever see him ; keep him 
constantly before your mind ; and so, ever recogniz- 
ing him, you will not sin ; you will live only in him ; 
he will become " all in all." 

We have feared that some have fallen into delusion 
tpon the subject of faith. They seem, to have the 
idea that it is a kind of magic cure or exterminator 
of the virus sin, by which they are enabled to retain 
entire sanctification along with occasional evil prac- 
tices ; a kind of master key, or " Open Sesame," by 
which they can at will unlock the door of grace and 
put on the robes of holiness ; a means or wand, whose 



262 CHRISTIAN PURITY. 

mysterious power is available at command, by waving 
of which in the evening, the sins of the day all vanish, 
A greater delusion could not be. Faith is not some- 
thing which one having learned how to use, he is 
enabled to sin, and get rid of his sin dexterously — 
enabled to renounce or soil, and then restore, sanctity 
at will. Rather, it is that mysterious hand by which 
the holy soul clings to God amid all temptation, and 
so is kept from sin. 

6. Acquire the habit of living by the minute. 
Learn the secret of that wise counsel, when properly 
understood, " Be careful for nothing." Not that you 
are to be careless ; but let each minute provide for 
itself Let it not be supposed that you are not to 
act for the future, but act by the minute. Take care 
of this moment now, while you have it, and the next 
when it comes ; you will not then neglect any. You 
can live this minute without sin ! Is it not so } Do 
it, then. Never mind what is before you. Do not 
sin now. When each successive minute comes, do 
likewise. If you will do this, you will not sin at all. 
Days are made up of minutes ; if each one is sinless, 
the day will be so. Now try this. Nothing is easier, 
nothing is more wise. Live by the minute. Carry 
on your business, trade, labor, study, plan for the 
future, by the minute. Trust in God now ; do God's 
will now ; do not offend God now. II you will ob- 
serve this simple rule you will not fail. What more 
need we add } Surely, if these advices be followed, 



HOW IT MAY BE BETAINEJ). 263 

and they certainly are practicable, you will not corne 
short. May Heaven prosper you ! 

It is implied in all these advices, of course, not 
that your efforts efficiently keep you, but instrument' 
ally : you employ the means, God is the efficiency. 
He gives you the power to work ; and when you 
work, he co-works with you and in you. So you 
" are kept by the power of God, throtigh faith." 

We will append to this chapter a remark upon the 
subject of regaining this grace, if at any time it 
should be lost. There is some difference of opinion 
among Christians as to the extent of lapsing or fail- 
ing away possible after conversion. We need not 
say that we are among the number who believe in 
the possibility of entire apostasy ; upon this belief, 
however, in these connections, we do not insist. We 
only avow our belief that a merely justified Christian 
may sin against God and forfeit the grace of justifi- 
cation ; and, further, that a sanctified Christian may 
lose the grace of sanctification, yea, and also of justi- 
fication. Sanctification includes justification ; it may 
be lost, and justification retained ; or both may be 
lost at one and the same time. This last shade of 
idea we wish to impress. Not every thing that 
would mar a perfectly holy character would destroy 
the filial relation of the believer ; as that relation 
subsisted prior to entire sanctification, so it may re- 
main when that state is marred — ceases. Or the 
loss of entire sanctification may be attended, or im- 



264 CmtlSTIAN PUllITT. 

mediately followed, by acts which also utterly destroy 
the earlier and inferior blessing of justification. 

Now, in answering the question, How may one 
who has enjoyed the grace of entire sanctification, 
and lost it, be restored ? it is obvious reference must 
te had to the extent of his lapse, the condition into 
which he has fallen. Much more may be necessary 
for one than for another — a different kind and amount 
of effort. One has fallen from the summit of a 
mountain into a deep gulf at its base ; another has 
just perceptibly declined slightly down its slope ' 
one will need much more to regain the apex than 
the other. 

Has one who was evidently a truly sanctified child 
of God fallen entirely away, become sevenfold more 
the child of the devil than he was before ? In addi- 
tion to the enormity of his sins, has he continued 
long in this state ? How dreadful his condition ! 
One is- almost ready to conclude there is no mercy, 
no salvation for him ; " that to renew him again to 
repentance is impossible." We would not go so far ; 
yet we think the chances are, he never will be re- 
stored. Should he, however, in his abyss of sin, 
ever awake, and think of returning to his injured and 
dishonored Saviour, deep and painful will be his con- 
viction ; broken, indeed, will be his heart; his ciy 
will ascend as from the very belly of hell ; and the 
probabilities are, he will find trouble and sorrow. 
Not because the Saviour will be less merciful, but 



HOW IT MAT BE RETAINED. 265 

because he will find it hard to confide in mercy which 
has been so much abused. Not because the blood 
of Jesus will be ineffectual to wash away his sins, 
but because he will find it difficult to avail himself, 
by faith, of that blood which has been trampled be- 
neath unhallowed feet. Should one who has fallen 
so deplorably chance to read this page, we would 
speak to him in behalf of his abused Lord ; and yet 
our words shall be kind. See what you have done ! 
How great is your sin ! Think of other days. Call 
to mind the goodness of God. Behold yourself now ! 
Are you overwhelmed i* — filled with shame and sor- 
row 1 It is well. Will you return .? Will you come 
back to the arms of your slighted Saviour } Do you 
say. How can I .? — there is no mercy. Say not so. 
There is mercy, if you have a heart to seek it. 
Come as first you came. The same Saviour can still 
save, his blood will still be efficacious. You need to 
commence again at the beginning, to relay the foun- 
dations ; but do this, and all will be well. The cup 
is bitter, but you need to drink it , the path thorny, 
but you must travel it. It may be your sorrows will 
be greater than before : you must suffer them. But 
this one thing remember, and let it sustain you : if 
you will retrace your steps, if you will make the 
needful efforts, you may again be happy. 

But your case is not that which is described above ; 
the advice does not meet your particular want. You 
have not entirely forsaken the Saviour. You are 



zee CHRISTIAN PURITY, 

Still a Christian, in the enjoyment of a good hope, 
outwardly witnessing a good profession, and in- 
wardly enjoying some of the sacred influences of the 
Spirit ; but you are not in the high grace of a former 
experience. 

The love of the world in an undue measure, yield- 
ing to the force of some temptation, neglect of some 
duty, want of watchfulness, has laid waste your con- 
fidence. You have departed in some degree from 
God ; your thoughts, or your affection, have been 
given to an improper object ; you have preferred your 
own will to the will of God in some particular, you 
have let in vanity or sloth, pride or impatience, un- 
charitableness or selfishness ; you have ceased to be 
entirely the Lord's ; guilt has ensued, condemnation 
is upon you. You feel it ; you are unhappy. You 
do not doubt your relation, but all is not right within. 
Humble yourself before God, confess your fault, re- 
turn : wherein you have departed in thought, affec- 
tion, volition, or deed, at once correct the wrong, 
and expect God to renew you again. There may be 
times and circumstances when the confession of your 
departure to the Church may be necessary. If it has 
been manifest, it will bring your profession into dis- 
credit, and if secret, it must violate your own sense of 
propriety should you continue the profession without 
an admission of your temporary departure. So soon 
as you return heartily to God he will return to you : 
but it must be a full, hearty, entire return ; not a 



HOW IT MAT BE METAINED. 267 

mere desire, not a convulsive effort, not a declara- 
tion, not a semi-sincere and half-earnest thnig ; you 
must come as first you came, with an entire offering, 
and God will accept it. If you shall find great diffi- 
culty, as perhaps you may — it is possible even more 
than at first, for your reproof — you must overcome, 
overcome as at first, not in your own strength, but 
in the strength of God, which will become yours, by 
the use of the means with which you are sufficiently 
acquainted. 

And should any who have lapsed from this blessed 
experience chance to read these pages, we would 
say to them. Return ; retrace your steps. You can- 
not, whatever other Christians may do, find rest in 
an inferior state. You know the more excellent way. 
Duty calls you with a tenfold voice : do not turn 
away, be not overcome with discouragement, let not 
self-upbraidings hinder you. You now know the 
cause of your loss — you may succeed better — try 
again. Privilege invites, duty points the way, your 
unsatisfied heart urges, the Spirit moves — do not 
delay. 

Whatever be the extent of your departure, whether 
of long or short duration, into more grievous or less 
guilty backslidings ; whether you have lost all, or 
only a part of your religious character, stop now. 
Go not one step further. Turn at once to your dis- 
honored Saviour ; bring back your heart, guilty as it 
may be, and become his again. Think not your case 



268 CHBISTIAN' PUBITY. 

is hopeless. It may be deplorable — dreadful. You 
may have deeply grieved the Spirit, reproached the 
Redeemer, insulted the Father ; still, if you will re- 
turn, there is no occasion for despair. See how much 
is involved, and, as you would not risk your undoing, 
make haste to find what you have unhappily forfeited. 
Look before you. It is high time that you awake 
out of sleep. What you do must be done now. A 
moment, and it may be too late. O that we might 
feel how much depends upon immediate and thorough 
action ; how much and earnestly we are called to 
work now, and to work diligently, seeing that " the 
night Cometh, in which no man can work ! " 



HmDEBAJSrCES TO ITS ATTAINMENT. 269 



CHAPTER X. 

HIN DERANGES TO THE PRESENT ATTAINMENT AND 
PERMANENT RETAINMENT OF HOLINESS. 

Why is not this high and desirable experience gener- 
ally attained by Christians ? This is a point worthy 
of more extended consideration than can be bestowed 
upon it in this connection ; yet here we may venture 
to suggest a few reasons. The two cardinal reasons 
were hinted at in the introductory chapter to this 
work ; " a failure clearly to apprehend privilege, and 
consequent insensibility to obligation." But these 
causes of neglect and immaturity arise out of others, 
and produce, in their turn, a complication of othei 
and inferior hinderances. The reason why Christians 
generally are not entirely sanctified is not because it 
is not their privilege ; not because they have sought 
for this great blessing earnestly and persistently, and 
have failed to attain ; not because of the insufficiency 
of ordained means to bring them to its possession ; 
not because they do not need it ; not because God 
does not will it ; not because the blood of Jesus was 
not shed for it ; not because the Holy Spirit is not 
able to effect it ; not because duty does not require 
it ; none of these. It is not because Christians do 



270 CHRISTIAN PUBITT, 

not, on the whole, prefer hoHness ; not because they 
would not wish to be delivered from sinfulness ; not 
because they are entirely without efforts in this direc- 
tion. Most Christians, perhaps there are no excep- 
tions, do have hours of deep and earnest solicitude, and 
crying to God ; do mourn over their short-comings, 
and cherish habitual aspirations and longings after a 
higher state — a state faintly apprehended, and ntfully 
sought after. But they do not succeed, in a majority 
of instances, until near the close of life, perhaps in 
the very struggle of death, for many painful reasons, 
among which we may name particularly the fol- 
lowing : 

There is an obvious reason why this experience is 
not ordinarily attained at the same time that regen- 
erating grace is ; namely, the mind of the penitent is 
not turned to it distinctly at all ; perhaps not one in a 
thousand ever think of it at that time. Their whole 
effort is directed to the gain of pardon and reconcilia- 
tion. For this they pray, and weep, and mourn. The 
cry of their heart is, " God be merciful to me a sin- 
ner," " Save, or I perish." Their faith is kept upon 
this one object. Allowing, therefore, entire sanctifi- 
cation to be a distinct work, as we do, and allowing 
that its condition is faith, it is no marvel that it is 
not obtained synchronically with pardon. It is not 
asked for, it is not believed for ; it is not, of course, 
bestowed. 

It is safe, indeed, we think, to say that, however 



HINDERANCES TO ITS ATTAINMENT. 27 1 

it may be possible for entire sanctification to ensue 
immediately upon pardon, or even coetaneously with 
it, it is not the established order. We do not mean 
that it is not common merely, but that it is God's 
ordei that it should not be common It is an after- 
work. Its conditions follow the former experience. 
It is a growth of the newly-implanted life. We 
have shown before how it may be more or less rapid, 
may be reached quickly or tardily, or ultimately at- 
tained in an instant ; but we are not able to doubt 
that it is in the econon^y that it should be a progress- 
ive work. 

Ordinarily, perhaps we might say almost univer- 
sally, the mind of the returning prodigal is engrossed 
with his outward actual sins, not so much with his 
inward corruptions. It is for this reason, presum- 
ably, that he realizes more the urgency of pardon than 
cleansing, the desire of forgiveness rather than the 
need of entire purity. Startled by the discovered 
heinousness of his crime, he thinks only of deliver- 
ance from its curse. 

When, in answer to his earnest repentings, and 
prayers, and faith, he obtains pardon, and the Spirit 
of adoption, whereby he cries, Abba, Father, he is 
completely happy ; more he might hardly be able to 
contain. The love of sin, and its motions, for the 
present, seem to be extirpated ; his enemies that are 
not cast out are concealed, and he does not even 
know their existence, certainly the dread of them 



272 CHRISTIAN PUBITY. 

does not disturb him. His soul rests for the present 
in perfect peace. Time passes on, temptation comes, 
and now he feels an inward motion — the uprising of 
some unholy temper. This first motion to evil is 
followed by others of the same kind ; and the young 
convert awakes to the fact that there are lurking 
enemies within him, seeking to bring him again into 
captivity. He is surprised to find that, though he 
cannot doubt his pardon, (if indeed the new discovery 
does not awaken doubt,) and though conscious of the 
great change he has experienced, and though assured 
of the love of God, yet he is not entirely sanctified 
He awakens to the consciousness of an evil lying 
deep within — intrenched in his very nature. The dis- 
covery brings distress. It is not enough that he is 
pardoned, he now feels that he must also be healed. 

But hinderances arise ! and alas, but too generally, 
hinderances which long keep the enemy in posses- 
sion of the heart, so as to disturb its peace, and 
divide its empire. 

The first hinderance we shall name is that of 
defective and unsound teaching, and, consequent 
upon this, confused and incoherent views ; as ex- 
pressed in another connection, privilege is not appre- 
hended, duty is not enforced. There is not sufilcient 
plainness and simplicity in the teaching of the pulpit. 
The doctrine is too much taken from its connections, 
and presented in such a manner as to intimidate and 
confuse, rather than enlighten and encourage. The 



BJNDEnANGES TO ITS ATTAIJ^MENT, 2TI 

subject is mystified, and made to assume the 
character of the marvelous and impracticable ; 
whereas it should be placed before Christians in 
simple earnestness, as a part of their coi.imon privi- 
lege and calling. Many are made to believe that 
some sin is absolutely necessary, that entire deliv- 
Cx'ance is impossible ; these, of course, reconcile 
themselves to their lot. Others are taught that entire 
freedom is possible, yet such is the distortion of the 
doctrine, that they have no heart to seek earnestly 
for their experience. After a few ineffective efforts to 
exterminate the inward foe, they subside into, if not 
acquiescence, comparative content. Thus, through 
improper and erroneous instruction, multitudes are 
hindered from the rest of perfect love. It ought not 
to be so. 

Without startling them with it as a far-fetched 
novelty, as a thing to be speculated about, it should 
be kept before them, in connection with other doc- 
trines and duties, as the great point to which they 
are constantly to aim, and which, in the use of the 
means, they are to expect momentarily. Let it thus 
be insisted upon in simple, honest earnestness, and 
multitudes will seek and find the blissful experience. 

2. A great hinderance has arisen to the progress 

of this work from the manifest extravagances and 

inconsistencies of some who make a profession oi 

it — extravagances more in language than conduct, 

evincing ignorance, pride, and presumption ; and 
18 



2/4 CHRISTIAJSr PTTRITT. 

inconsistencies of life and temper, convicting them 
either of hypocrisy or delusion. These causes have 
done much to disgust and injure honest and sincere 
minds, occasioning them to look upon the whole sub- 
ject either with doubt or fear. It is mainly with 
reference to this point, that in another part of tliis 
book we have cautioned those enjoying this high 
state with regard to its profession, both as to manner 
and time, urging them to spare no pains in the matter 
of living it every moment, that their lives may take 
the place of their tongues and witness for them, 
Those who have really entered into this higher life 
will appreciate what is here said ; while many who 
have entertained unexpressed longings after it will 
respond to the sentiment from painful experience of 
its truth. The odium which has arisen from the 
causes above alluded to, and for which some who pro- 
fess this state are mainly responsible, has done much 
to prevent believers form striving after it as they 
would have done. 

Identifying the doctrine and experience of holiness 
with the imperfections and improprieties alluded to 
above, and attaching, as a consequence, a kind ot 
opprobrivmi to the profession, many have turned away 
from the whole subject with a strong distaste, if not 
absolute disgust. This is not excusable. We do 
not apologize for it. But it is not unnatural that it 
should be so. 

What are called schools have been formed: a class 



HINDEBANGES TO ITS ATTAINMENT, 275 

of Christians have separated themselves from their 
brethren, and this has brought them and their 
profession into discredit. We must beUeve it has 
greatly, though we are convinced not intentionally, 
irjured this work of God. Their influence among 
tneir brethren is impaired, and what of good is in 
Ihem is lost. Many of the wisest and most prudent 
Christians think they foresee evil here of great 
magnitude. Not simply serious detriment to the 
cause of the higher Christian life, but danger to 
the Christian cause generally. We are not without 
apprehension. The evil in an especial manner threat- 
ens the peace and prosperity of Methodism. There 
seems to be a tendency to a class religion, and segre- 
gation of the body. The portion claiming to have 
attained the largest experience appear to be forming 
into a separate body. They are acquiring a nomen- 
clature of their own — having a charmed circle within 
whose inclosure only certain persons are expected to 
be found — calling themselves by the names of favorite 
leaders — becoming known to and specially sympa- 
thetic with each other. We implore all Christians 
to consider well whither this tends. God has not 
thus divided his Church. It is a human, if not 
Satanic device, fraught with evil to the really good 
but misguided persons who, whether they favor it or 
not, certainly are fomenting it. It cannot be well 
for the humility of persons banding themselves into 
a class to consider themselves, or ask others to 



276 CHRISTIAN PUBITT. 

acknowledge them peculiarly holy. Such a class 
must draw to them many unsound and deluded per- 
sons, who will disgrace them and the sanctity they 
profess. History is full of admonitions upon this 
point. 

We must earnestly, and in love, beg our friends 
wno are most involved to pause and ponder the situ- 
ation. We do not counsel that the efforts should be 
less for the promotion of this specific experience ; 
they should be greater. But let them permeate all 
the means and operations of the entire Church. 
Nor would we be understood to reflect censure upon 
those alone who have shown themselves most inter- 
ested on this great subject. We cannot doubt that 
in many, perhaps most instances, they have been 
driven to separate and class-effort from the indiffer- 
ence and coldness of the body of their brethren, and 
in many instances of the Pastors. The cure of 
the evil must be sought and found, not in surrender- 
ing the doctrine or experience, but in a general 
movement of the sacramental host to higher experi- 
ence. The advanced must remain in sympathy with 
the halting. The strong must help the weak. The 
Church and Pastors, instead of looking jpon those 
who profess the attainment with coldness, and chiding 
Iheu zeal, must give them cordial confidence, and joy 
with them in their rich experience. We want, all of 
us, more earnestness, more love, more entireness ; 
we want less of self, less of censoriousness. 



EINDERANGES TO ITS ATTAINMENT, 277 

Christians are all one family ; and though some 
have attained more grace, deeper experience than 
others, the family circle should not be sundered. 
Extraordinary behavior does not well become even a 
favorite child, unless it should be an extraordinary 
humility, modesty, and self-abnegation. 

An unnatural and distorted state of things has 
existed. The doctrine has been taken to a consider- 
able extent away from the pulpit, and put under the 
keeping of private Christians. The pulpit has been 
in many places overshadowed by private instruction, 
and not unfrequently ignorant and incompetent per- 
sons ; and what is worse, in 'some instances presump- 
tuous men and women have assumed to guide the 
Church by the light of their incoherent professions, 
and irregular experience and practice. It is not 
matter of wonder that evils have grown up and 
gained prevalence under such circumstances. The 
pulpit may have been unfaithful and incompetent ; 
but most certainly there 'is but little promise in trans- 
ferring the subject to private, and not always more 
competent, teachers. Let the pulpit experience and 
teach this glorious privilege as it deserves to be 
taught, and great evil will be obviated. 

Let these hinderances be removed, and others, of 
which there are many, rooting in them and growing 
up under their shade, will disappear. Beholding the 
glorious nature of holiness in its own loveliness, see- 
ing it as their present privilege and duty, and feehng 



278 CHRISTIAN PURITY. 

its importance, the Church will move forward into a 
wider place, to a more elevated position ; the strong 
ones helping forward the weak, and the whole mutu- 
ally working, to the edification of the body of Chri&t : 
"In whom all the building, fitly framed togethei, 
groweth unto a holy temple in the Lord ; in whom 
ye also are builded together for a habitation of God 
through the Spirit." 

Let us arise, brethren, and go forth to the higher 
grounds, the more elevated retreats. There is more 
for us ; let us not hesitate, let us not be hindered. 
The obstructions in the way may be overcome, must 
be overcome. Will w5 claim our privilege t Our 
Lord and Master calls us, he points the way ; let us 
follow. O that we might receive grace to "press 
toward the mark for the prize of our high calling of 
God in Christ Jesus ! " 

Particularly, let all those that enjoy this blessed 
experience be careful that they do not hinder its 
progress in others. Use diligence, that you be not 
blamed ; and with that powerful faith, and quench- 
less zeal, and fervent love, and sublime humility 
which you possess, urge the Church forward by an 
example infinitely more efficient than words ; and 
Zion will come forth as the morning, and, even more 
terrible than an army with banners, will go forth to 
the conquest of the globe ! Heaven speed the day ! 

But having thus candidly admitted a great hinder- 
ance as originating with those who profess this grace, 



nmnERANGEa to its attainment. 279 

we must, with equal candor and no less pain, record 
another and more fatal hinderance, coming from 
the ranks of Christians making no such profession. 
Some of these, having become prejudiced against the 
doctrine, and particularly against the profession, from 
the causes above alluded to, have indulged in a 
spirit and strictures both discreditable to themselves 
and injurious to others ; in some cases bestowing 
upon the whole subject sneers and contemptuous 
epithets, and so grieving the Spirit of grace, and 
discouraging and absolutely intimidating those who 
would seek and enjoy its blessed experience. Let 
such Christians tremble at their position, and look 
forward with fear to their approaching audit, when 
the grieved Master will require it of them. Most cer- 
tainly, however the fanatical and deluded, as such are 
pleased to denominate all those who profess the grace 
of holiness, may have injured the cause, these are 
not inferior to them in the ruin and havoc they are 
working. There can be no excuse for sneers and 
epithets, and for that uncharitable spirit which is but 
too apparent. It is far from creditable to the piety 
of a Christian minister, when he can so far forget 
himself as to seem to want sympathy with great 
sanctity, or with the souls which seem to be aspiring 
3f';ci it. Surely we need to walk softly here. 

But the great hinderance is in ourselves ; we are 
not willing, we will not consent. We speak of Chris- 
tians generally. Many Christians seem desirous to 



280 . CHRISTIAN PURITY. 

get along with as little religion as possible, just so 
they may not forfeit their hope ; others have higher 
aims ; they wish to be exemplary, and will not be 
satisfied without the comforting influence of the 
Spirit ; but the number is comparatively small A'ho 
honestly desire, and earnestly endeavor after, entire 
consecration — after all the mind that was in Christ. 
Satan may not be tolerated, but Christ does not reign 
without a rival. Self assumes a part of the govern- 
ment ; and while we woiild not for any consideration 
allow Satan to divide the sovereignty with Christ, we 
most earnestly contend to divide it ourselves. What: 
a fatal mistake ! How much of loss and unhappiness 
it causes to ourselves ! how m.uch of good it prevents 
with regard to others ! We must have a little of our 
own will with regard to our property, our time, our 
indulgences ; we must spare some of our lusts, not 
quite put them to death ; we cannot quite consent 
that the Lord should be all in all ; in most things he 
may govern, but in some (minor things, to be sure) 
we must have it our way. Here is the great cause 
why we do not become wholly the Lord's — we can- 
not quite crucify self 

In concluding these reflections we would repeat 
again, If we are not entirely sanctified, it is not be- 
cause it is impracticable ; it is not because it is not 
required ; it is not because we are not urged to it by 
the highest conceivable motives ; none of these, but 
because we will not consent that grace should have 



nmDERANCES TO ITS ATTAINMENT, 28 1 

the complete triumph over sin. And may we not, 
dear reader, call upon you to think of it in this light? 
Do not allow yourself to suppose, that because you 
are not entirely the Lord's you ought not to be. 

Remember, however great the hinderances, they 
ctre not insurmountable, and therefore constitute no 
excuse. You are required to overcome them. Will 
you continue delinquent .? We beg of you to reflect 
seriously before you come to such a decision. Con- 
sider what is required of you ; ponder well your re- 
sponsibility ; and with your eye upon the present, 
and your mind upon the future, act nobly your part. 
Contend for the mastery. Other hinderances than 
those named may appear ; doubtless this will be so. 
But what then } Shall they prevail } Duty is plain. 
Privilege is manifest. A thousand voices urge you 
forward. An omnipotent hand is at your command. 
Go forward. The greater the hinderance the greater 
the triumph, and the more glorious the reward. Be 
animated to effort, and may you prevail ! Remember 
in whom is your strength, and doubt not. Beloved 
in Christ, you will not think the subject under con- 
sideration unworthy your most prayerful attention. 



282 CEBISTIAN PUBITT. 



CHAPTER XL 

ADVICE TO CHRISTIANS PROFESSING THIS HIGH 
ATTAINMENT. 

Christians often need to be admonished ;. and not 
alv/ays the less so, because of the greatness of their 
attainments. Admitting, as we do, that no degree of 
rehgious progress preckides mental imperfection and 
infirmity, even the most mature Christians may need 
counsel and advice ; and whether they need it or not, 
they will, in proportion to their humility and self- 
distrust, thankfully receive it, when given with good 
intent and in a proper spirit. 

It is believed that you are sincere in your profes- 
sion, and that you well understand your state. You 
are not fanatics, not enthusiasts, not pretenders. 
You are God's sanctified children. Your faith has 
claimed, and your hearts fully embraced, the prom- 
ises. You know the power of God, and are "made 
partakers of the Divine nature." You live, yet not 
yoU; it is Christ that liveth in you ; and the life ycu 
live is a life of faith in the Son of God. But you 
are yet in the world ; your warfare is not finished, 
your work not done. There are duties, trials, suffer- 
ings, responsibilities, and privileges still before you, 



ADVICE TO ITS PROFESSOBS. 283 

more, and greater, it may be, than if you stood in a 
greatly inferior lot. The strongest and best-armed 
battalions are usually stationed in the most exposed 
and dangerous part of the fight. You ought to know, 
and doubtless do, that many eyes are upon you ; that 
your position is a shining one ; that you are " com- 
passed about with a great cloud of witnesses" — 
witnesses thronging the earth, ascending from the 
pit, and 'clustering from the skies, gazing upon you 
with very different feelings but with a common in- 
terest. How much depends upon your action ! How 
important that you stand nobly to your post ! You 
will need much grace, much heroism, more than the 
martyr's firmness. If you fall, or even waver — you 
are a standard-bearer — great will be the sensation. 
If you stand firm, great will be your recompense in 
that day. 

Having found the invaluable prize of holiness, 
nothing is so desirable to you as its extension among 
your fellow-men. P'or this you live ; for this you 
labor, and toil, and pray ; " watching for it, as they 
that watch for the morning." Great is your respon- 
sibihty in these connections, great yoxsx peril. It will 
be well to keep this before your minds, and lay it 
away in your hearts ; and, for your assistance in 
your great emergency, the following advices of l\Ir. 
Wesley will be of service to you. 

"What is the first advice that you would give 
them ? 



284 CHRISTIAN PUraTT, 

"Watch and pray continually against pride. If 
God has cast it out, see that it enter no more ; it is 
full as dangerous as desire. And you may slide back 
into it unawares ; especially if you think there is no 
danger of it. ' Nay, but I ascribe all I have to God.' 
So you may, and be proud nevertheless. For it is 
pride, not only to ascribe any thing we have to our- 
selves, but to think we have what we really have not. 
Mr. L., for instance, ascribed all the light he had to 
God, and so far he was humble ; but then he thought 
he had more light than any man living, and this was 
palpable pride. So you ascribe all the knowledge 
you have to God ; and in this respect you are hum- 
ble. But if you think you have more than you really 
have, or if you think you are so taught of God as no 
longer to need man's teaching, pride lieth at the door. 
Yes, you have need to be taught, not only by Mr. 
Morgan, by one another, by Mr. Maxfield or me, but 
by the weakest preacher in London ; yea, by all men. 
For God sendeth by whom he will send. 

" Do not therefore say to any who would advise oi 
reprove you, ' You are blind ; you cannot teach me.' 
Do not say, ' This is your wisdom, your carnal rea- 
son/ but calmly weigh the thing before God. 

"Always remember, much grace does not imply 
much light. These do not always go together. As 
there may be much light where there is but little 
love, so there may be much love where there is little 
light. The heart has more heat than the eye ; yet 



ADVICE TO ITS PBOFESSOBS. 285 

It cannot see. And God has wisely tempered the 
members of the body together, that none may say to 
aaother, * I have no need of thee.' 

" To imagine none can teach you but those who 
are themselves saved from sin, is a very grave and 
dangerous mistake. Give not place to it for a mo- 
ment ; it would lead you into a thousand other mis- 
takes, and that irrecoverably. No ; dominion is not 
founded in grace, as the madmen of the last age 
talked. Obey and regard * them that are over you in 
the Lord,' and do not think you know better than 
they. Know their place and your own; always re- 
membering, much love does not imply much light. 

" The not observing this has led some into many 
mistakes, and into the appearance, at least, of pride. 
O beware of the appearance and the thing ! Let 
there ' be in you that lowly mind which was in Christ 
Jesus.' And * be ye likewise clothed with humihty.* 
Let it not only fill, but cover you all over. Let 
modesty and self-difiidence appear in all your words 
and actions. Let all you speak and do show that 
you are little, and base, and mean, and vile in your 
own eyes. 

" As one instance of this, be always ready to own 
any fault you have been in. If you have at any 
time thought, spoken, or acted wrong, be not back- 
ward to acknowledge it. Never dream that this will 
hurt the cause of God ; no, it will farther it. Be 
therefore open and frank when you are taxed with 



286 CHBISTIAN PUBITY. 

any thing ; do not seek either to evade or disguise it ; 
but let it appear just as it is, and you will thereby 
not hinder, but adorn, the Gospel. 

"What is the second advice which you would give 
them ? 

" Beware of that daughter of pride, enthusiasm. O 
keep at the utmost distance from it ! Give no place 
to a heated imagination. Do not hastily ascribe 
things to God. Do not easily suppose dreams, voices, 
impressions, visions, or revelations, to be from God. 
They may be from him. They may be from nature. 
They may be from the devil. Therefore, ' Believe 
not every spirit, but try the spirits whether they be 
of God.' Try all things by the written word, and let 
all bow down before it. You are in danger of en- 
thusiasm every hour if you depart ever so little from 
Scripture ; yea, or from the plain, literal meaning of 
any text, taken in connection with the context. And 
so you are if you despise or lightly esteem reason, 
knowledge, or human learning ; every one of which 
is an excellent gift of God. and may serve the noblest 
purposes. 

" I advise you never to use the words wisdom, rea- 
son, or knowledge by way of reproach. On the con- 
trar}'^ pray that you yourself may abound in them 
more and more. If you mean worldly wisdom, use- 
less knowledge, false reasoning, say so ; and throw 
away the chaff, but not the wheat. 

" One general inlet to enthusiasm is, expecting the 



ADVICE TO ITS PROFESSORS. 287 

end without the means ; the expecting knowledge, 
for instance, without searching the Scriptures, and 
consulting the children of God ; the expecting spirit- 
ual strength without constant prayer and steady 
watchfulness ; the expecting any blessing without 
hearing the word of God at every opportunity. 

" Some have been ignorant of this device of Satan. 
They have left off searching the Scriptures. They 
said, * God writes all the Scriptures on my heart. 
Therefore I have no need to read it.' Others thought 
they had not so much need of hearing, and so grew 
slack in attending the morning preaching. O take 
warning, you who are concerned herein ! You have 
listened to the voice of a stranger. Fly back to 
Christ, and keep in the good old way, which was 
' once delivered to the saints ; ' the way that even a 
heathen bore testimony of: 'That the Christians rose 
early every day to sing hymns to Christ as God.' 

" The very desire of ' growing in grace ' may some- 
times be an inlet of enthusiasm. As it continually 
leads us to seek new grace, it may lead us unawares 
to seek something else new, besides new degrees of 
love to God and man. So it has led some to seek 
and fancy they had received gifts of a new kind, after 
1 new heart, as, 1. The loving God with all our 
mind. 2. With all our soul. 3. With all our strength. 
4. Oneness with God. 5. Oneness with Christ, 
6. Having our life hid with Christ in God 7. Being 
dead with Christ. 8. Rising with him. 9. The sit- 



288 CHRISTIAN PUBITT, 

ting with him in heavenly places. lo. The being 
taken up into his throne. 1 1. The being in the Nev; 
Jerusalem. 12. The seeing the tabernacle of God 
come down among men. 13. The being dead to all 
works. 14. The not being liable to death, pain, or 
grief, or temptation. 

"One ground of many of these mistakes is the 
taking every fresh, strong application of any of these 
Scriptures to the heart, to be a gift of a new kind ; 
not knowing that several of these Scriptures are not 
fulfilled yet ; that most of the others are fulfilled when 
we are justified ; the rest the moment we are sancti- 
fied. It remains only to experience them in higher 
degrees. This is all we have to expect. 

"Another ground of these and a thousand mis- 
takes is, the not considering deeply that love is the 
highest gift of God — humble, gentle, patient love ; 
that all visions, revelations, manifestations whatever, 
are little things compared to love ; and that all the 
gifts above mentioned are either the same with, or 
infinitely inferior to it. 

" It were well you should be thoroughly sensible 
of this — the heaven of heavens is love. There is 
nothing higher in religion ; there is, in effect, nothing 
else ; if you look for any thing but more love, you 
are looking wide of the mark, you are getting out of 
the royal way. And when you are asking others, 
* Have you received this or that blessing } ' if you 
mean any thing but more love, you mean wrong; 



ADVICE TO ITS PB0FESS0R8. 280 

vou are leading them out of the way, and putting 
them upon a false scent. Settle it then in your 
heart, that from the moment God has saved you from 
all sin, you are to aim at nothing more but more of 
that love described in the thirteenth of First Corinth- 
ians. You can go no higher than this, till you are 
carried into Abraham's bosom. 

" I say yet again. Beware of enthusiasm. Such is, 
the imagining you have the gift of prophesying, or 
of discerning of spirits, which I do not believe one 
of you has ; no, nor ever had yet. Beware of judging 
people to be either right or wrong by your own feel- 
ings. This is no scriptural way of judging. O keep 
close to ' the law and to the testimony ! ' 

" What is the third .? 

" Beware of Antinomianism ; ' making void the 
law,' or any part of it, ' through faith.' Enthusiasm 
naturally leads to this ; indeed, they can scarce be 
separated. This may steal upon you in a thousand 
forms, so that you cannot be too watchful against it. 
Take heed of every thing, whether in principle ,or 
practice, which has any tendency thereto. Even 
that great truth, that ' Christ is the end of the law,' 
may betray us in to it if we do not consider that he 
has adopted every point of the moral law, and grafted 
it into the law of love. Beware of thinking, * Be- 
cause I am filled with love, I need not have so much 
holiness. Because I pray always, therefore I need 
no set time for private prayer. Because I watch 

19 



290 CHRISTIAN PUBiTY. 

always, therefore I need no particular self-examina- 
tion.' Let us 'magnify the law,' the whole written 
word, 'and make it honorable.' Let this be cur 
voice: 'I prize thy commandments above gold or 
precious stones. O what love have I unto thy law ! 
all the day long is my study in it.' I entreat you, 
beware of bigotry. Let not your love or beneficence 
be confined to Methodists, so called, only ; much less 
to that very small part of them who seem to be re- 
newed in love ; or to those who believe yours and 
their report. O make not this your shibboleth ! 
Beware of stillness ; ceasing in a wrong sense from 
your own works. To mention one instance out of 
many : ' You have received,' says one, ' a great 
blessing. But you began to talk of it, and to do 
this and that ; so you lost it. You should have been 
still.' 

" Beware of self-indulgence ; yea, and making a vir- 
tue of it, laughing at s^lf-denial, and taking up the 
cross daily, at fasting or abstinence. Beware of cen- 
soriousness ; thinking or calling them that any ways 
oppose you, whether in judgment or practice, blind, 
dead, fallen, or ' enemies to the work.' Once more, 
beware of Solifidianism ; crying nothing but ' Be- 
lieve, believe ! ' and condemning those as ignorant or 
legal who speak in a more scriptural way. At cer- 
tain seasons, indeed, it may be right to treat of 
nothing but repentance, or merely of faith, or alto- 
gether of holiness ; but, in general, our call is to 



ADVICE TO ITS PROFESSORS. 2QI 

declare the whole counsel of God, and to i)rophesy 
according to the analogy of faith. The written word 
treats of the whole and every , partiq^ular branch of 
nghteousness, descending to its minutest branches ; 
as to be sober, courteous, diligent, patient, to honor 
all men. So, likewise, the Holy Spirit works the 
same in our hearts, not merely creating desires after 
holiness in general, but strongly inclining us to every 
particular grace, leading us to every individual part 
of * whatsoever is lovely.* And this with the great- 
est propriety ; for as * by works faith is made perfect,' 
so the completing or destroying the work of faith, 
and enjoying the favor or suffering the displeasure of 
God, greatly depends on every single act of obedi- 
ence or disobedience. 

" What is the fourth } 

" Beware of sins of omission ; lose no opportunity 
of doing good in any kind. Be zealous of good 
works ; willingly omit no work, either of piety or 
mercy. Do all the good you possibly can to the 
bodies and souls of men. Particularly, 'thou shalt 
in any wise reprove thy neighbor, and not suffer sin 
upon him.' Be active. Give no place to indolence 
or sloth ; give no occasion to say, ' Ye are idle, ye 
are idle.' Many will say so still ; but let your whole 
dphit and behavior refute the slander. Be always 
employed ; lose no shred of time ; gather up the 
fragments, that nothing be lost. And whatsoever 
thy hand findeth to do, do it with thy might Be 



292 CHRISTIAN PUBITY. 

' slow to speak,' and wary in speaking. * In the multi- 
tude of words there wanteth not sin/ Do not talk 
much ; neither long at a time. Few can converse 
profitably above an hour. Keep at the utmost dis- 
tance from pious chitchat, from religious gossiping. 

''What is the fifth.? 

*'■ Be patterns to all of denying yourselves, and tak- 
ing up your cross daily. Let them see that you make 
no account of any pleasure which does not bring you 
nearer to God, nor regard any pain which does ; that 
you simply aim at pleasing him, whether by doing 
or suffering ; that the constant language of your 
heart, with regard to pleasure or pain, honor or dis- 
honor, riches or poverty, is, 

' All's alike to me, so I 

In my Lord may live and die 1 ' 

« What is the sixth .? 

" Beware of schism, of making a rent in the Church 
of Christ. That inward disunion, the members 
ceasing to have a reciprocal love ' one for another,* 
(1 Cor. xii, 25,) is the very root of all contention, 
and every outward separation. Beware of every thing 
tending thereto. Beware of a dividing spirit ; shun 
whatever has the least aspect that way. Therefore 
say not, * I am of Paul or of Apollos ;' the very thing 
which occasioned the schism at Corinth. Say not, 
* This is my preacher ; the best preacher in England. 
Give me him, and take all the rest.' All this tends 



ADVICE TO ITS PROFESSORS, 293 

to breed or foment division, to disunite those whom 
God hath joined. Do not despise or run down any 
preacher ; do not exalt any one above the rest, lest 
you hurt both him and the cause of God. On the 
other hand, do not bear hard upon any by reason oi 
some incoherency or inaccuracy of expression ; no, 
nor for some mistakes, were they really such. 

" Likewise, if you would avoid schism, observe 
every rule of the society. Never omit meeting your 
class ; never absent yourself from any public meet- 
ing. These are the very sinews of our society, and 
whatever weakens, or tends to weaken, our regard 
for these, or our exactness in attending them, strikes 
at the very root of our community. As one saith, 
* That part of our economy, the private weekly meet- 
ings for prayer, examination, and particular exhorta- 
tion, has been the greatest means of deepening and 
confirming every blessing that was received by the 
word preached, and of diffusing it to others, who 
could not attend the public ministry ; whereas, with- 
out this religious connection and intercourse, the 
most ardent attempts, by mere preaching, have 
proved of no lasting use.* 

" Suffer not one thought of separating from your 
brethren, whether their opinions agree with yours or 
not. Do not dream that any man sins in not believ- 
ing you, in not taking your word ; or that this or that 
opinion is essential to the work, and both must stand 
or fall together. Beware of impatience of contra- 



294 CHRISTIAN PURITY. 

diction. Do not condemn or think hardly of those 
who cannot see just as you see, or who judge it their 
duty to contradict you, whether in a great thing or 
small. I fear some of us have thought hardly oi 
others merely because they contradicted what we 
jtffirmed. All this tends to division ; and, by every 
thing of this kind, we are teaching them an evil les- 
son against ourselves. 

" O beware of touchiness, of testiness — not bearing 
to be spoken to ; starting at the least word ; and 
flying from those who do not implicitly receive mine 
or another's sayings. 

" Expect contradiction and opposition, together 
with crosses of various kinds. Consider the words 
of St. Paul : ' To you it is given, in the behalf of 
Christ,' for his sake, as a fruit of his death and inter- 
cession for you, 'not only to believe, but also to 
suffer for his sake.' * // zs given ! God gives you 
this opposition or reproach ; it is a fresh token of his 
love. And will you disown the Giver ; or spurn his 
gift, and count it a misfortune .'' Will you not rather 
say, * Father, the hour is come that thou shouldest 
be glorified ; now thou givest thy child to sufier 
something for thee ; do with me according to thy 
will } ' Know that these things, far from being hin- 
derances to the work of God, or to your soul, unless 
by your own ^fault, are not only unavoidable in the 
course of providence, but profitable, yea, necessary 

® PhiL i, 29. 



ADVICE TO ITS FBOFESSOHS 



295 



for you. Therefore receive them from God (not from 
chance) with willingness, with thankfulness. Receive 
them from men with humility, meekness, yielding- 
ness, gentleness, sweetness. Why should not even 
your outward appearance and manner be soft ? Re- 
member the charactei of Lady Cutts : ' It was said 
of the Roman Emperor Titus, never any one came 
displeased from him. But it might be said of her, 
never any one went displeased to her ; so secure 
were all of the kind and favorable reception which 
they would meet with from her.' 

" Beware of tempting others to separate from you. 
Give no offense which can possibly be avoided ; see 
that your practice be in all things suitable to your 
profession, adorning the doctrine of God our Saviour. 
Be particularly careful in speaking of yourself; you 
may not, indeed, deny the work of God ; but speak 
of it, when you are called thereto, in the most inof- 
fensive manner possible. Avoid all magnificent, 
pompous words ; indeed, you need give it no general 
name ; neither perfection, sanctification, the second 
blessing, nor the having attained. Rather speak of 
the particulars which God has wrought for you. You 
may say, ' At such a time I felt a change which I 
am not able to express ; and since that time I have 
not felt pride, or self-will, or anger, or unbelief; nor 
any thing but a fullness of love to God and to all 
mankind.' And answer any other plain question 
that is asked with modesty and simplicity. 



296 CHRISTIAN FUniTT. 

" And if any of you should at any time fall from 
what you now are, if you should again feel pride or 
unbelief, or any temper from which you are now de- 
livered ; do not deny, do not hide, do not disguise it 
at all, at the peril of your soul. At all events go tc 
one in whom you can confide, and speak just what 
you feel. God will enable him to speak a word in 
season, which shall be health to your soul. And 
surely he will again lift up your head, and cause the 
bones that have been broken to rejoice. 

" What is the last advice that you would give them } 
" Be exemplary in all things ; particularly in out- 
ward things, (as in dress,) in little things, in the laying 
out of your money, (avoiding every needless expense,) 
in deep, steady seriousness, and in the solidity and 
usefulness of all your conversation. So shall you be 

* a light shining in a dark place.' So shall you daily 

* grow in grace,' till ' an entrance be ministered unto 
you abundantly into the everlasting kingdom of our 
Lord Jesus Christ.' 

"Most of the preceding advices are strongly en- 
forced in the following reflections ; which I recom- 
mend to your deep and frequent consideration, next 
to the Holy Scriptures : 

"The sea is an excellent figure of the lidlness cf 
God, and that of the blessed Spirit. For as tl e 
rivers all return into the sea, so the bodies, the souls, 
and the good works of the righteous, return into 
God, to live there in his eternal repose. 



ADVICE TO ITS PBOFESSOMS. 



2ij7 



"Although all the graces of God depend on his 
mere bounty, yet is he pleased generally to attach 
them to the prayers, the instructions, and the holi- 
ness of those with whom we are. By strong though 
invisible attractions he draws some souls through 
their intercourse with others. 

"The sympathies formed by grace far surpass 
those formed by nature. 

" The truly devout show that passions as naturally 
flow from true as from'false love ; so deeply sensible 
are they of the goods and evils of those whom they 
love for God's sake. But this can only be compre- 
hended by those who understand the language of 
love. 

" The bottom of the soul may be in repose, even 
while we are in many outward troubles ; just as the 
bottom of the sea is calm while the surface is strong- 
ly agitated. 

"The best helps to growth in grace are the ill 
usage, the affronts, and the losses which befall us. 
We should receive them with all thankfulness, as 
preferable to all others, were it only on this account, 
that our will has no part therein. 

"The readiest way to escape from our sufferings 
'3, to be willing they should endure as long as God 
pleases. 

"If we suffer persecution and affliction in a right 
manner, we attain a higher measure of conformity to 
Chiist, by a due improvement of one of these occa- 



298 CHRISTIAN PURITY. 

sions, than we could have done n^erely by iniitating 
his mercy m abundance of good works. 

" One of the greatest evidences of God's love to 
those that love him is, to send them afflictions, with 
grace to bear them. 

" Even in the greatest afflictions we ought to tes- 
tify to God, that, in receiving them from his hand, 
we feel pleasure in the midst of pain from being 
afflicted by Him who loves us, and whom we love. 

"The readiest way which God takes to draw a 
man to himself is, to afflict him in that he loves most, 
and with good reason ; and to cause this affliction to 
arise from some good action done with a single eye ; 
because nothing can more clearly show him the 
emptiness of what is most lovely and desirable in 
the world. 

" True resignation consists in a thorough conform- 
ity to the whole will of God ; who wills and does all 
(excepting sin) which comes to pass in the world. 
In order to this we have only to embrace all events, 
good and bad, as his will. 

" In the greatest afflictions which can befall the 
]ust, either from heaven or earth, they remain im- 
movable in peace, and perfectly submissive to God, 
b}' an inward, loving regard to him, uniting in one ail 
the powers of their souls. 

"We ought quietly to suffer whatever befalls us, 
to bear the defects of others and our own, to confess 
them to God in secret prayer, or with groans which 



ADVICE TO ITS PROFESSORS. 



299 



cannot be uttered ; but never to speak a sharp or 
peevish word, nor to murmur or repine ; but thor- 
oughl} wilUng that God should treat you in the man- 
ner that pleases him., We are his lambs, and there- 
fore ought to be ready to suffer, even to the death, 
without complaining. 

"We are to bear with those we cannot amend, and 
to be content with offering them to God. This- is 
true resignation. And since he has borne our in- 
firmities, we may well bear those of each other for 
his sake. 

"To abandon all in order to seek and to follow 
Jesus to Bethlehem, where he was born ; to the hall 
where he was scourged ; and to Calvary, where he 
died on the cross, is so great a mercy, that neither 
the thing nor the knowledge of it is given to any 
but through faith in the Son of God. 

" There is no love of God without patience, and no 
patience without lowliness and sweetness of spirit. 

" Humility and patience are the surest proofs of 
the increase of love. 

"Humility alone unites patience with love; with- 
out which it is impossible to draw profit from suffer- 
ing ; or, indeed, to avoid complaint, especially when 
we think we have given no occasion for what men 
make us suffer. 

"True humility is a kind of self-annihilation ; and 
this is the center of all virtues. 

" A soul returned to God ought to be attentive to 



300 CHBmTIAN PUMITT. 

every thing which is said to him, on the head of sal- 
vation, with a desire to profit thereby. 

" Of the sins which God has pardoned, let nothing 
remain but a deeper humility in the heart, and a 
stricter regulation in our words, in our actions, and 
in our sufferings. 

"The bearing with men, and suffering evils in 
meekness and silence, is the sum of a Christian 
life. 

" God is the first object of our love ; its next office 
is, to bear the defects of others. And we should be- 
gin the practice of this amid our own household. 

" We should chiefly exercise our love toward them 
who most shock either our way of thinking, or our 
temper, or our knowledge, or the desire we have 
that others should be as virtuous as we wish to be 
ourselves. 

" God hardly gives . his Spirit, even to those 
whom he has established in grace, if they do not 
pray for it on all occasions, not only once but many 
times. 

*' God does nothing but in answer to prayer ; and 
even they who have been converted to God without 
praying for it themselves, (which is exceeding rare) 
were not without the prayers of others. Eveiy new 
victory which a soul gains is the effect of a new 
prayer. 

" On every occasion of uneasiness we should retire 
to prayer, that we may give place to the grace and 



ADVICE TO ITS PROFESSORS. 301 

light of God, and then form our resokitions, with- 
out being in any pain about what success they may 
have. 

" In the greatest temptations, a single look to 
Christ, and the barely pronouncing his name, suffices 
to overcome the wicked one, so it be done with con- 
fidence and calmness of spirit. 

"God's command to 'pray without ceasing* is 
founded on the necessity we have of his grace to pre- 
serve the life of God in the soul, which can no more 
subsist one moment without it than the body can 
without air. 

" Whether we think of or speak to God, whether 
we act or suffer for him, all is prayer, when we have 
no other object than his love and the desire of pleas- 
ing him. 

"All that a Christian does, even in eating and 
sleeping, is prayer, when it is done in simplicity, ac- 
cording to the order of God, without either adding to 
or diminishing from it by his own choice. 

" Prayer continues in the desire of the heart, 
though the understanding be employed on outward 
things. 

" In souls filled with love, the desire to please God 
is a continual prayer. 

" As the furious hate which the devil bears us is 
termed the roaring of a lion, so our vehement love 
may be termed crying after God. 

" God only requires of his adult children that their 



302 CHRISTIAN' PUBITT. 

hearts be truly purified, and that they offer him con- 
tinually the wishes and vows that naturally spririg 
from perfect love. For these desires, being the gen- 
uine fruits of love, are the most perfect prayers that 
can spring from it. 

" It is scarce conceivable how strait the way is 
wherein God leads them that follow him ; and how 
dependent on him we must be, unless we are want- 
ing in our faithfulness to him. 

" It is hardly credible of how great consequence 
before God the smallest things are ; and what great 
inconveniences sometimes follow those which appear 
to be light faults. 

*' As a very little dust v/ill disorder a clock, and 
the least sand will obscure our sight, so the least 
grain of sin which is upon the heart will hinder its 
right motion toward God. 

" We ought to be in the Church as the saints are 
in heaven, and in the house as the holiest men are in 
the Church ; doing our work in the house as we pray 
in the Church ; worshiping God from the ground of 
the heart. 

" We should be continually laboring to cut off all 
the useless things that surround us ; and God usually 
retrenches the superfluities of our souls in the same 
proportion as we do those of our bodies. 

" The best means of resisting the devil is to destroy 
whatever of the world remains in us, in order to raise 
for God, upon its ruins, a building all of love. Then 



ADVICE TO ITS PROFESSORS. 



303 



shall we begin, in this fleeting life, to love God as we 
shall love him in eternity. 

" We scarce conceive how easy it is to rob God of 
his due, in our friendship with the most virtuous per- 
sons, until they are torn from us by death. But if 
this loss produce lasting sorrow, that is a clear prooi 
that we had before two treasures, between which we 
divided our heart. 

" If, after having renounced all, we do not watch 
incessantly, and beseech God to accompany our 
vigilance with his, we shall be again entangled and 
overcome. 

"As the most dangerous winds may enter little 
openings, so the devil never enters more danger- 
ously than by little, unobserved incidents, which 
seem to be nothing, yet insensibly open the heart 
to great temptations. 

" It is good to renew ourselves from time to time 
by closely examining the state of our souls, as if we 
had never done it before ; for nothing tends more 
to the full assurance of faith, than to keep ourselves 
by this means in humility and the exercise of all good 
works. 

" To continual watchfulness and prayer ought to 
be added continual employment. For grace flies a 
vacuum as well as nature ; and the devil fills what- 
ever God does not fill. 

" There is no faithfulness like that which ought 
to be between a guide of souls and the person 



304 CHBISTIAN PURITY. 

directed by him. They ought continually to regard 
each other in God, and closely to examine them- 
selves, whether all their thoughts are pure, and all 
their words directed with Christian discretion. Other 
affairs axe only the things of men ; but these are 
peculiarly the things of God. 

" The words of St. Paul, * No man can call Jesus 
Lord, but by the Holy Ghost,' show us the necessity 
of eying God in our good works, and even in our 
minutest thoughts ; knowing that none are pleasing 
to him but those which he forms in us and with us. 
From hence we learn that we cannot serve him, unless 
he use our tongue, hands, and heart, to do by himself 
and his Spirit whatever he would have us to do. 

" If we were not utterly impotent, our good works 
would be our own property ; whereas now they 
belong wholly to God, because they proceed from 
him and his grace ; while raising our works, and 
making them all divine, he honors himself in us 
through them 

" One of the principal rules of religion is, to lose 
no occasion of serving God. And since he is invisible 
to our eyes, we are to serve him in our neighbor ; 
v/hich he receives as if done tc himself in person, 
standing visibly before us. 

'^ God does not love men that are inconstant, nor 
good works that are intermitted. Nothing is pleas- 
ing to him, but what has a resemblance of his own 
immutability. 



ADVICE TO ITS PB0FESS0R8. 305 

"A constant attention to the work which God 
intrusts us with is a mark of soUd piety." 

Tlicse advices of Mr. Wesley are so important 
that we cannot too highly commend them to your 
attention. They are quite as applicable now as when 
they were first published. How wonderful was the 
illumination, how profound the spiritual discernment, 
of this great, good man ! 

In addition to the above, we wish to call your 
attention to some other points of great mo- 
ment. 

Would you retain the high state to which, in the 
unspeakable mercy and goodness of God, you have 
been lifted, and would you cause others to see, and 
take knowledge of you, that you have been with 
Jesus, to feel the power and influence of your piety, 
heed further the following advice. 

Do not attach too much importance to profession ; 
here is one point where you are likely to be misled, 
hence the greater need of caution. Mr. Wesley and 
Mr. Fletcher found it necessary to advise a discreet 
and cautious, a well-timed profession, in their day ; 
the admonition is certainly quite as much needed 
now. There may be times when, if you live in this 
g'ace, it will be well and profitable to declare it ; but 
there will be other times when you should not intro- 
duce it. Let your life generally declare for you ; and 
when the circumstances seem to demand spoken 

testimony, be careful that it be not overwrought, that 
30 



306 CHBISTIAN PURITY. 

it be free from ostentation, that it be in great humil- 
ity and self-abasement. Do not fall into the delusion 
that specific profession should be confidently and 
often repeated. Depend upon it, it will savor more 
of pride than grace ; it will influence to the injury 
rather than the advancement of the cause, and espe- 
cially if your tempers and manner of living leave any 
just ground of doubt as to your enjoyment of so gieat 
grace. You are tempted that it is for the glory of 
God. There is room f »r doubt whether this is not 
sometimes a snare. Do not, at your peril, if in your 
family, or business, or in any of the walks of life, or 
if in your inward tempers, you find ground for sus- 
picion of yourself — do not imagine to repair this 
suspicion by the boldness of your profession. This 
is nothing short of delusion, and cannot help you, 
but must involve you in real condemnation. Always 
remember your numerous and, it may be, great frail- 
ties, and know that men see them and take account 
of them. There is one consideration which will bear 
weight with you ; allowing that boldness would 
answer for you, it certainly would not answer for all. 
Yet the very ones who ought to be .silent will be 
most likely to imitate you. It would, therefore, be 
better for you to give no countenance to their impru- 
dent and injurious rashness, by observing the utmost 
prudence in the manner of your own witnessing. 
Upon this subject Mr. Wesley holds the following 
language : 



ADVICE TO ITS PBOFESSORS. 307 

" Suppose one had attained to this, would you ad- 
vise him to speak of it ? 

" At first, perhaps, he would scarce be able to re- 
frain, the fire would be so hot within him ; h is desire 
to declaie the loving-kindness of the Lord carrying 
him away like a torrent. But afterward he might ; 
and then it would be advisable not to speak of it to 
them that know not God ; (it is most likely it would 
only provoke them to contradict and blaspheme ;) 
nor to others, without some particular reason, without 
some good in view. And then he should have especial 
care to avoid all appearance of boasting ; to speak 
with the deepest humility and reverence, giving all 
the glory to God." 

Be not over anxious to believe you are entirely 
sanctified. Rather wait in earnest prayer and trust- 
ing in God until you have a clear witness. Do not 
refuse to believe when there is evidence to justify 
faith, but neither hasten to believe in advance of the 
evidence. Never forget that the faith which saves* 
in none of its stages, has regard to yourself, but to 
God. It is not to believe that you are justified or 
sanctified, but to trust in God for the blessing you 
desire. How most ruinous is that instruction which 
turns the eye of the inquirer away from God to 
himself, teaching him to believe something with 
regard to himself, rather than to cling alone to God ! 
It may distress you for a time to be without the 
witness you desire, but it is a small matter compared 



308 CHRISTIAN PURITY. 

with the work itself; hence, be much more concerned 
about the latter than the forrner. 

Do not depreciate the blessing of justification. 
Great wrong has been unwittingl}^ done by unadvised 
teachings and expressions on the part of those who 
profess a higher state of grace, with regard to ordi- 
nary Christian experience. This is, and always must 
be, fruitful of several injurious results. 

Justification is sometimes represented as an unsafe 
state — as but little better, if any, than impenitency ; 
and Christians not actually in the enjoyment of, or 
earnestly seeking after, a higher state of grace are 
considered but little more secure than the men of the 
world. This is most unwise. 

Justifying grace is a great blessing ; it cannot be 
too highly prized. A justified soul cannot be lost if 
it do not fall ; it has a title to heaven ; no power 
can deprive it of its inheritance. In this it is no less 
secure than the entirely sanctified soul. It does not, 
indeed, enjoy all that it might and should enjoy here ; 
but still it is not without high and glorious blessings. 
But will the merely justified get to heaven without 
sanctification } By no means ; but they will be 
sanctified. They are God's children ; they cannot, 
if they do not forfeit the relation, fail of the inherit- 
ance. Holiness is a privilege, as such let it alwa3's 
be taught. But that justification, if retained, will 
infallibly bring its possessor to heaven is no less a 
truth, and \t must never be surrendered. 



ABVIGE TO ITS PBOFESSOBS, 



309 



And we subjoin here this other remark : many 
Christians who make no pretensions to a higher state 
than that of ordinary Christian experience do cer- 
tainly live in such a manner, and evince such deep and 
earnest piety, as to make them compare favorably — 
nay, I n->ay say with advantage — with most of those 
who claim, and it may be justly, to have made higher 
attainments ; it becomes us, therefore, to be cautious 
how we pass condemnation upon them. 

A word of counsel to those who do not profess to 
have attained. If you are a Christian you feel the 
need of entire conformity to the will of God in all 
things ; you would not intentionally injure or hinder, 
but would in every way promote this great work, 
both in yourself and others. This is your feeling, we 
know ; but it may be you are, nevertheless, under 
influences which lead you astray. Have you not 
allowed yourself to become indifferent to the great 
work of holiness, or, it may be, even prejudiced 
against it "i Do you not sometimes speak of it in an 
unbecoming manner } I have sometimes heard even 
ministers say, with a sneer, of some erring, or it may 
be not erring, Christian. He is a sanctified one ! How 
such conduct must grieve the Spirit of God ! How 
unbecoming even a mere disciple of Christ, and how 
much more uncomely in a minister who believes and 
preaches this glorious doctrine ! As you love God, 
and would not grieve his Spirit ; as you love the 
Church, and would not let down or bring contempt 



3IO CHRISTIAF PURITY. 

on the simplicity and purity of religion, be cautious 
how you feel and speak in this connection. Be not 
a shame to yourselves in thus setting the seal of 
hypocrisy on your own profession. Rather, forget- 
ting the things which are behind, press forward to 
the mark of your high calling of God in Christ Jesus. 
O rest not until you attain to this glorious experi- 
ence ! If others who profess it come short of living it, 
and so fill you with sorrow and almost impatience, 
do you obtain it, and live it before them, and cause 
your silent example, and not your indifference, to be 
their reproof And I beg of you to remember to 
what you are called ; and as you love God and hope 
for his smiles, do not permit yourself to come short. 

You may pass along with some comfort and good 
hope, and with some progress, but be not satisfied 
until you attain fully. Any thing short of holiness 
is not the end of your faith. 



MOTIVES TO ENTIRE HOLINESS. 311 



CHAPTER XII. 

MOTIVES TO ENTIRE HOLINESS. 

A FEW observations in the opening chapter upon the 
importance of the subject indicate some of the mo- 
tives which, in connection with a few others, we pro- 
pose now more fully to unfold. 

We do not forget that we are addressing our in- 
structions to Christian readers ; but few others, it is 
presumed, have been sufficiently interested to give 
the subject serious attention. The considerations we 
shall offer, therefore, will be such as are supposed to 
be suitable to affect Christians particularly. Others 
may not feel them at all. Christians will not fail to 
feel them deeply ; the more deeply, in proportion as 
they are interested in the great work of personal 
salvation, and the advancement of the Redeemer's 
kingdom among men. We are so constituted, that 
though we may act against the strongest possible 
motives, yet we generally act under the influence of 
motive. Well were it for us if we always, or even 
generally, acted from the best motive. 

Motives to holiness ! Where shall we not go to 
find them .? What direction shall we take to elude 
them ? Are they not every-whcre } Do they not 



312 CHRISTIAN FUniTT, 

come down from the heavens, and spring up from the 
earth ? Do we not feel them within, and behold 
them without us ? Is there any thing that has a 
voice that does not enforce them ? Do not even 
mute and dumb things urge them, with silent but 
persuasive = eloquence ? What is heaven but an eter- 
nal monument of its glory ? What is hell but a ter- 
rible and endless declaration of its necessity? The 
happiness of the former and the anguish of the latter 
equally impress it upon the hearts of thoughtless 
mortals. Indeed, turn where we will, whether to 
time or eternity, to the throne or the abyss, a million 
arguments commend it to us, a million preachers 
urge it upon us. 

If the constitution of the universe and the history 
of Providence unite to impress a single great lesson 
upon mankind, it is that which is considered in these 
pages — the beauty and utility of holiness ; if they 
combine to constitute one great motive, it is a motive 
to holiness. But for the deep-seated perversity of 
our fallen nature, nothing more would be requisite ; 
the sermon of a ceaselessly-preaching universe would 
prove effectual ; Providence would not teach in vain : 
the cry that comes from above and beneath, frora 
within and without, as^from the grave and the judg- 
ment, from heaven and hell, and from all regions, and 
from all beings, admonishing us in solemn language, 
" Be ye holy," would sink deep into our hearts. 
Alas ! we have no ear for the solemn discourses ; 



MOTIVES TO ENTIRE HOLINESS. 313 

the great sermon proceeds ; we heed it not. God 
preaches in all nature, in all providence ; we hear 
him not. Death, and judgment, and eternity, and 
heaven, and hell, prolong the discourse ; but we close 
our ears against them. Our own hearts take up the 
theme, and every throb enforces it ; but we smother 
the voice, and will not hearken. 

But, reader, turning away from these general re- 
flections, let us invite your attention to a few, a very 
few, of the motives we desire particularly to bring to 
your consideration. 

1. What ought to be an irresistible motive to holi- 
ness is found in its own essential nature, its intrinsic 
excellence and glory. 

Are single virtues, separate and alone, worthy of 
love — entitled to the homage of our hearts, as fidel- 
ity, charity, filial affection .? Do we yield to these an 
involuntary admiration wherever found 1 How much 
more should we esteem the constellation of all the vir- 
tues in a single heart ! If we pause to contemplate 
with delight a solitary grace, blooming alone amid a 
desert waste, with what greater delight should we 
behold an oasis, where all the graces bloom in per- 
fection of beauty together, shedding their blending 
fiagrance over one lovely spirit ! 

What would you not give if that spirit were yours } 
If it might be purchased, would worlds, were they in 
youi possession, be too great a price } You attach 
value to wealth, beauty, learning, good name, happi- 



314 CHBISTIAy PURITY. 

ness. It is well. These are all desirable ; but how 
less than dust in the balance are they compared 
with conscious, inviolable virtue ! Would you not 
prefer to be the hero of a single virtue, rather than 
conqueror of the world ? — a martyred Paul, shining 
in ladiant vestments, rather than a bloody Alexander, 
dazzling with the splendors of conquest ? Why do 
you attach the idea of beauty and glory to angels ? 
Is it not because they are holy — because they love 
with perfect love, adore with perfect adoration, and 
glow with perfect fervor ? If they sing sweetly, is 
it not because they feel purely ? Is it not holiness 
v/hich spreads joy over all the celestial regions ? 
which causes the gush and rapture of the skies ? 
which kindles the luster and awakens the song of 
heaven ? which suffuses the very spirit of Jehovah 
with his ineffable glory, and the spirits of all his holy 
worshipers with inexpressible and everlasting bliss ? 
Surely, if this be so — and who can doubt it ? — we are 
correct when w^e assume that there is, in the very 
nature of holiness, an infinite motive to its gain. 
Rubies are not so precious, and nothing that can be 
desired can be compared , unto it. 

Holiness always begets happiness. Would you 
possess the one, you must not fail to gain the other. 
How great was your bliss when you heard the voice 
of pardon, when you felt the upspringing of purity 
within ! How the tumult of your heart was hushed 
into calm ; and fear, and sorrow, and remorse gave 



MOTIVES TO ENTIRE HOLINESS, ^X^ 

place to quietness and assurance ! Can you ever 
forget it ? But this was only a prelude, a foretaste 
of that deeper, sweeter, ever-increasing joy of the 
heart all filled with God. Would you possess your 
soul in peace? Would you bear in your bosom a 
constant heaven ? It is for you. Take in the up- 
welling fountain, you shall have the stream. Here, 
Christian, is the panacea, the cure for all your griefs, 
for all sins. Take holiness into your bosoms, and 
grief, and sorrow, and sin will flee from them. You 
will find rest — a rest, how sweet; how deep, how 
lasting ! The heavenly guest stands beseeching 
admittance. Why will you not give him a cordial 
welcome "i Receive him, and with him you receive 
all things. 

2. But if holiness is urged upon us from a con- 
sideration of its own intrinsic excellence, much more 
is it from the fact that God requires it. Let us pause 
here, for one moment, and take in the impression of 
this truth. God not only prefers that we, his creatures, 
should be holy, but he requires it ; his authority 
commands it. Who ever resisted his command and 
prospered .? Reader, know you not that God is now 
speaking to you .-* Will you hearken .'' What does 
he say } Hear him, and ponder : " Be ye holy, for 
I the Lord your God am holy." Is this God's 
speech } What does it require of you .? Do not, at 
your peril, hasten away. Do not treat it with con- 
tempt. Remember who it is that speaketh. What 



3 16 CHBISTIAN PUBITY, 

will you say to him ? He commands you to be holy. 
What will you answer him. ? You must answer. 
Will you refuse ? Look well to your position. Pro- 
ject your thoughts forward ; let your mind take in 
what surrounds and what lies before you, and answer 
to yourself the question, Can you afford to be indif- 
ferent, or even for a moment longer fail of your privi- 
lege 1 Let your decision be reached in the presence 
and under the eye of God. If you will refuse him, 
know that he is with you. He is not far away ; his 
hand touches you, his eye is full upon you. He waits 
your answer. Will not your love for him, your vener- 
ation for his authority, prevail .'' Christian, here is 
a motive we must hope you will not resist. If you 
love God, if you love your own soul, surely you 
cannot. O that you may see clearly and feel deeply 
the danger of refusing Him that speaketh from 
heaven ; and may 3 ou also see that a requirement is 
upon you which may not be delayed ! Your decision 
is demanded now. Do not procrastinate ; do not 
hesitate ; do not, above all, at your peril, refuse. 

3. The interest of your Master's cause requires it ; 
and the common glory of the Father, the Son, and 
the Holy Ghost. How can we glorify God fully 
without entire consecration and perfect confonnity 
to his entire mind and will } Will not every mani- 
fest, nay, even every secret defect, mar and sully 
the cause and honor of our Redeemer.? We are 
his witnesses, called to be the lights of the world : 



MOTIVES TO ENTIRE HOLINESS. 



317 



"If the light that is in us be darkness, how great 
is that darkness ! " Men will take knowledge of 
us, and thence draw their conclusions ; the conse- 
quences will not terminate with ourselves ; they will 
reach forward to the vitals of the cause. Why will 
you not think of this? Do you love the Saviour? 
How then can you put him to an open shame ? 
When you look out upon the profane and thought- 
less, " who despise, and wonder, and perish ;" when 
you see their heartless neglect, and contempt of One 
that died for them, how your hearts bleed. But shall 
you also injure him, and that, too, in the house of his 
friends ? shall you cause those dear wounds to bleed 
afresh? Do you love souls, and mourn in secret 
places, because they crowd along down to the pit ? 
What would you not do to save one from death ? 
Would any thing be too great ? Would you not, if 
it were the only means, labor for a life-time, with 
ceaseless watch ings and prayers ? But how many 
are going down to the pit because of your unfaithful- 
ness ; how many, it may be, are stumbling over you 
into destruction ? You do not think of this. But 
will you remain thoughtless ? Reflect, Who are 
these, so deeply, but unintentionally, injured through 
your unfaithfulness ? Not strangers ; not transient 
acquaintances alone. Among them are members of 
your own family ; your own sons and daughters, 
children for whom you travailed ! What would you 
not have done for them ? You give yourself to 



3 f 8 CHBI8TIAN PXTBITT. 

watching, and toil, and tears on their account, but 
still your unfaithfulness helped to undo them. O 
brethren ! The influence of example acts in two 
directions, equally urging us to entire faithfulness ; 
the glory of God in the one, and the salvation of 
those we most deeply love in the other. How im- 
pressively are we called to wake up and stir ourselvevS 
where so much is at stake 1 

The lives of Christians, practical exponents as they 
are of the principles and spirit of our religion, are 
among the great agencies for the conversion and 
sanctification of the world. Books and sermons 
may be resisted ; even tears and entreaties may be 
despised ; but the silent and unostentatious influence 
of holy lives ^yill speak a language to the heart it 
cannot easily gainsay, a language which will sound 
on when we sleep in the dust. The dim tracery of 
words will be washed away and effaced from memory ; 
but the deep lines of a beautiful example, chiseled 
into the heart, will remain forever. 

It is holiness, not the profession of it, that will 
give us influence both with God and men : winging 
our prayers with faith, and our counsels with wisdom, 
deriving power from above, and sending out from us 
currents of influence through the earth. " God in us, 
the hope of glory, shining out in the even and re- 
splendent beauty of a holy life, will give us, unper- 
ceived it may be, and unknown to ourselves, an influ- 
ence which will draw many after us to brighten in 



MOTIVES TO ENTIRE HOLINESS. 319 

our crown of rejoicing forever. " They that are wise 
shall shine as the firmament, and they that turn many 
to righteousness as the stars for ever and ever." We 
may, indeed, turn m.any to righteousness by wise 
and earnest words ; but infinitely greater \\ ill be their 
efficiency if followed up by the sanction and influ- 
ence of a life known and read of all, as correspond- 
ing with our profession. Wise words, enforced by 
holy examples, are like " apples of gold in pictures 
of silver," charming with their beauty, and winning 
by their value. 

But especially we derive motives to a higher life 
and more entire consecration from the circumstances 
which surround us. 

Never, since the beginning, as we believe, was 
there a more interesting, a more important period, 
than the present moment. Contemplated in any 
aspect, it is pregnant and portentous : a grand culmi- 
nating point is undoubtedly approximating ; never, 
therefore, did the Christian Church need to be so 
wide awake, so much alive, as now. Like a majestic 
vessel riding into harbor under the pressure of a 
fierce storm and full sail, the world seems ncarmg 
the port of destiny ; she needs now, if ever, experi- 
enced and adroit hands to bring her safely and speed- 
ily to the mooring. The great harvest is ripe, waving 
with world-wide expanse. Sturdy reapers are wanted. 
The materials are gathered, and the temple is rising 
up out of the midst of them — builders are in demand. 



320 CHRISTIAN PURITY. 

The Church is not ready to meet tlie demands of 
the times. And her want is in a v^'tal point, it is 
radical — at the heart. Not that she is more deficient 
now than formerly. This we do not believe. We 
are not of those who ask, " Why were the former 
days.better than these days." The Church of Christ, 
if we judge correctly, was never more vital than at 
the present moment ; but her demands have increased 
more rapidly than her piety. Extraordinary times 
demand extraordinary means. Napoleon overran and 
subjugated Europe with his veteran Regions ; but 
they stood still before Wellington, they were not 
ready for the crisis at Waterloo. 

The Church of the present, compared with the 
Church of former centuries, even in licr palmiest 
periods, makes one's heart leap up within him ; her 
light, her missionary zeal, her soundness in the faith, 
her enlightened enterprise, her real piety, all fill us 
with hope. But after all, there is a want growing out 
of the present crisis — a want which nothing outward 
can supply — which Bible Societies, missionary pha- 
lanxes, universities, and even a martyr's devotion and 
zeal, will not make up ; it is the want of that higher 
life which the Church may have, nay, which she must 
have, before the consummation of her mission ; that 
deep and entire consecration to God of her means — 
that yielding up of her whole heart — that quenchless 
lov^e — that unabating, concentric, and universal eiibrt 
for the salvation of souls — that abandon of self, and 



MOTIVES TO ENTIRE HOLINESS. 



321 



recognition of the doctrine of stewardship, which will 
lead us to hve for God and for the race ; the loving 
God with all our heart, and our neighbor as our- 
selves. That, brethren, is what we want, what the 
Church must have, for the great crisis which rushes 
upon her. Soon — it is but little in the advance — 
cvc:y family on the globe will have the Bible, will 
read it in the mother tongue ; every neighborhood 
will have a minister, and church, and Sabbath-school ; 
missionary societies will cease, for there will be no 
dark corners unsupplied ; the sound of the Sabbath 
bell will echo round the globe ; superstition will give 
way, and the temples of idolatry will cease ; light will 
invest the earih ! Glorious prospect ! It tarries but 
a pace. But what then .^ Do you not see that some- 
thing more is needed } The people will not all be 
converted, the mission of Christianity will not be 
finished. There will remain the same work to be 
done for the whole world which now remains to be 
done in nominally Christian countries in those most 
Christianized countries now on the globe — Great 
Britain and the United States. The full and undim- 
med splendors of Christianity will still remain to be 
developed — her complete influence and power, hei 
superior blessings ; and this can only be realized by 
£ more thorough baptism of the Church with the 
spirit of Jesus. She must ascend to the higher, and 
until now the more unfrequented, retreats of religious 

experience. She must acquire that accretion of 
21 



322 CHRISTIAN FVRITY. 

power, that force and efficiency, which can arise only 
from a deeper experience and improved practice. 
Nominal, or even ordinary piety, though true, will not 
answer. Now is the time when every soldier A 
Tesus should be at his post, should have on the 
'\vhole armor, should do valiant battle for the Lord, 
proving himself a man. See how God has honored 
us ; what a breach he has given us to fill ! O that we 
may feel our mission, and rise up and gird ourselves 
to honor it ! Now the world wants men, full-grown 
Christian men, not babes or dwarfs. The man who 
will dignify his position at this crisis, or even here- 
after, must be worthy of it. If we would do any 
thing, men of God — if we would not be ciphers in 
the glorious strife — if we would not die without issue 
— we must prepare for the portentous day in which 
God has seen fit to give us existence. Every thing 
now is in earnest. Quick time is the watchword. 
What we do must be done quickly ; a moment, and 
the opportunity rushes past us ; a moment, and we are 
gone ; a step, and the grave contains us. If we would 
make impression for God, for man, we must strike 
now. O that we could awake and see and feel the 
mighty verities thronging around us, and display for 
once that noble and glorious spirit which becomes 
sons and daughters of the Most High ! Every thing 
else will perish. Our fortunes, our heroic deeds, 
our distinctions — these will all sink down to be re- 
membered no more ; what we do here, and in 



MOTIVES TO ENTIRE HOLINESS. 323 

cni& cause, will live forever ; the waves we create 
here will roll on in widening circles through 
eternity. 

And let us look away for a moment into that glori- 
ous eternity ; is there no motive here ? How eva- 
nescent and transient are all things beneath the sun 1 
You may live without holiness here — ^you cannot 
hereafter. Would you see the value of holiness, 
linger here. Pursue the upward destiny of a soul 
brightening under the smile of God forever, see its 
ever-increasing and unfolding beauty, hear the rav- 
ishing melody of its triumphant song. The ages flee 
away ; but mightier than decay, stronger than death, 
the soul lives on, ascending, widening its circle, be- 
coming more and more like God, and losing itself 
ever in his ineffable radiance. Such is the destiny 
of a soul washed in the blood of Jesus. Behold, on 
the other hand, a soul darkening under the frown 
of Jehovah. Ages fly away : its darkness broods 
darker still, its sorrow gathers down in denser folds : 
it is lost. The lengthened periods of eternity roll 
by, but they bring no redemption ; deep, dark, dismal 
gloom settles around its sphere forever. Learn by 
the contrast the value of holiness. Its presence is 
life — its absence is eternal death. Could you pursue 
thi.c contrast through eternity — could you have but a 
faint glimpse of the reality — you would no longer rest, 
but fly in trembling haste to a Saviour's wounds for 
shelter and for life. 



324 CHRISTIAN PURITY. 

To these impressive motives many others equally 
xbrcible might be added ; and these might be greatly 
and profitably elaborated, so as to increase their 
weight and influence ; but this will be left to your 
own minds. We wish you to ponder them, and seek 
to feel their force. Retire alone, take the word of 
God, bend in humble prayer, think of a coming 
judgment, have eternity full before you, and then ask 
yourself the simple question, Ought I to be holy .? 
You will have an answer, an answer fraught with 
a thousand motives. Only follow it, and all will be 
well. Let nothirg hinder you ; let God prevail. 

In dismissing this suDJect we feel an inexpressible 
solicitude. Soon writer and reader will disappear 
from earth. The hand that traced these lines will 
be cold in the grave, and your eyes, that now trace 
them, will be sealed in death. How will it be with 
us.^ A million ages will pass — how will it be with 
us then ? 



APPENDIX. 



Note A. 



This will render plain what is meant by sins of in- 
firmity, ignorance, and weakness, which, though real 
offenses, are graciously remitted to the heir of faith. 
The believei does not willfully commit sin, yet he 
frequently sins. We do not mean that he does 
not consent, but that he consents in weakness, igno- 
rance, without reflection, and reluctantly. His old 
habits are strong and prevail against him. His old 
masters get the better of the new sovereigns. This 
would imply no sin if it were not that in some 
way he is consenting to it, or if he had not some 
guilty relations to the enfeebled condition of his 
moral power. He is weak ; this may be primarily 
from irresponsible causes ; but strength is offered 
him which he, by culpable negligence, fails to ob- 
tain ; for this he is blameworthy. There is not sin 
in his original weakness it may be, but there certainly 
is in his voluntary relation to it — in his consenting 
to be weak when he should be strong. Out of his 



326 APPENDIX, 

weakness actual sins of neglect — of insufficient love 
and zeal and faith — grow, and he is kept repent- 
ing and sorrowing on account of them. His need is 
strength, wholeness, the normal condition of his soul. 
In his former sinful state his soul, under the unre- 
sisted sway of depraved affections, sinned willingly 
and with greed ; now renewed affections reign ; but 
old habits, and rebuked though not exterminated pas- 
sions show themselves, and, prevailing against his 
feeble protest, lead him astray into semi-involuntary 
transgressions and inadvertent sins. Is he guilty ? 
To a greater or less extent. Yes. He is kept con- 
stantly repenting, and ever needing pardon. His 
want is such an inflow of power as will restore God 
to his undisputed throne, and so will enable him to 
possess and preserve moral wholeness. It is his priv- 
*lege to have this, and until he do, there is so far forth 
sin remaining in him. The sin may be in his want 
of strength, or in his act or want of action, as the 
guilty cause by which his weakness remains. The 
weakness is sin only as tending to sin ; its retention 
is sin, as implying voluntary neglect to embrace prof- 
fered strength. Properly speaking, original depravity 
is not sin, but native tendency to sin. Its continued 
existence implies personal sin, forasmuch as grace is 
oflered for its cure ; and if cure be wanting, therefore, 
it must be so because of personal neglect or malfea- 
sance. He is responsible for its continuance in any 
measure and for any time. Any remaining depravity 



APPENDIX, 327 

therefore is at the same time sin and the proof of sin, 
inasmuch as entire sanctification is proffered for its 
removal, and he vokmtarily remains under its guilty 
sway. 

Thus we see how omissions of duty, defects oi 
grace, inadvertences, all coming short of the highest 
standard of possible attainments in holiness — how 
even the mistakes of ignorance, the blunders ot 
weakness, the follies of inconsiderateness, over-iove 
of the creature, excesses of temper, selfishness, im- 
patience, haste, and all such things — may be of the 
nature of sin, and real sins, because, though we seem 
not to act morally or willingly always in their mani- 
festation, yet they exist by our consent, in so far as 
we do not seek and obtain their perfect cure. It is 
for this reason that Christians are perpetually re- 
penting over their sins, at the same time that they 
are determined not to sin. They do sin, and are 
conscious ot it, but their sin is not with full will or 
purpose, but of weakness. They know it is of weak- 
ness, but they cannot feel at peace without repent- 
ance therefor, and confessing that they do the 
things they ought not to do, and leave undone the 
things they ought to do. If they felt that they could 
not avoid the sin, they could not feel repentance ; 
but they are conscious that they are responsible fof 
the weakness which is the cause of their fall. 



328 APPENDIX. 

Note B. 

The theory set forth in the following note, which 
purports to be a philosophy of Christian Hohness, is 
so unique, and, withal, has in it so much of probable 
and suggestive truth, with whatever it may include 
of error, that though we can neither fully indorse 
it, nor indicate, iji extenso, our objections to it, we feel 
constrained to give the benefit of it to our readers. 
It is an element in the literature of the subject which 
belongs to its complete discussion, and is deserving 
of careful consideration. 

The distinction between the me and the my — the 
soul-nature and the habits — rightly understood, we 
cannot doubt is well taken, and serves to reflect some 
light on spiritual needs and on the processes of grace, 
as serial, progressive, and culminative in the soul's 
perfect recovery. 

We do not doubt the possible survivance of a habit 
of action after the disposition or nature on which it 
originally grew, and of which it was the exponent, 
has been partially revolutionized. And so we can 
conceive of such a process of the sanctification of 
the myy after the sanctification of the me, as the 
author describes ; and not only can we conceive it, 
but no doubt it is true. Yet we are not able to 
embrace the idea, that in regeneration the me is 
so radically and completely sanctified that the only 
want remainincT is the restoration or reformation of the 



APPENDIX. 329 

my J or the habits. If we are to understand, as we 
do, by " evil habit " either original or self-superin- 
duced depravity, expressed in repeated acts, until a 
tendency is formed, we cannot forget that the " habit 
is the exponent of a character or nature, or both, and 
so represents an underlying radical evil. The 7ny is 
another word for the state of the me; the uiy evil 
habit is the me enslaved by evil habit, or witho'^t 
power against evil habit — the me in want of power 
over the my. Give perfect restoration of power to 
the me, which we understand by entire sanctification, 
and the my becomes at once conformed to the de- 
mands of the me. The power of evil habit is a power 
over partly, but not completely, sanctified souls ; 
since, as the author of the note himself allows, in en- 
tirely sanctified souls the evil habit is abrogated or 
abolished ; so where evil habit remains in power, 
there is not only strong proof of remaining need, but 
indication of the precise nature of the need which 
remains, and of the cure yet to be effected. 

Without remarking further, we commend the. view 
lere taken to candid and careful study, believing that 
there aie many points in it of real and great value, 
and doubting not that it will contribute something 
"o the right solution of the difficult problem. 

' Before entering upon the direct discussion of the 
question, what this sanctification is," says the author 
of the theory here advanced, " we wish to dispose 
of some preliminary facts and principles." 



33C APPENDIX. 

"1. It is a principle of God's moral government 
that he *is no respecter of persons.' This re- 
quires that not only shall exact and equal justice be 
administered to all, but that if a certain amount of 
grace, as difree gifty be requisite to the salvation of 
the race, it shall be conferred upon all if it be 
upon any ; because when all are equally helpless, 
to extend the necessary aid to some and not to 
others must be as abhorrent to the Infinite Love, 
which regards all with a like pity, as it is clearly a 
violation of the principle before us. 

" Hence, * The true Light lighteth every man that 
Cometh into the world.' 

"2. Another principle of his government is, 
'Without which {holiness) no man shall see the 
Lord.' 

" I am aware that the term here rendered holi- 
ness might, with perhaps equal propriety, be ren- 
dered sanctification. Still, it will be conceded that 
the passage as it stands states a fundamental 
principle of the Divine administration. It declares 
that a certain moral quality is requisite to admission 
into heaven. 

" 3. A third principle is, * It is God that justifielh 
Who is he that condemneth ? ' 

"The term here rendered 'justifieth' signifies jus- 
tification by faith, and the passage teaches that he 
who is thus justified cannot at the same time be con- 
demned. The inevitable inference is, that they who 



APPENDIX, 331 

die in a justified state are saved.* Hence it is a rec- 
ognized fact in Christian theology that infants and 
regenerated believers are admitted into heaven. 

" Now the question arises^ Is the ' holiness without 
which no man shall see the Lord,' any thing dif- 
ferent from, or superior to, the regeneration which 
infants and regenerated believers have } 

" If we assume that it is, then it follows that the 
added element is a free gift, made, in the hour of 
death, without their voluntary concurrence, because 
infants are incapable of such concurrence ; and if 
many justified believers have it, it is wrought in 
them by supernatural agency, which equals still 
^xio'Cix^x free gift to them. 

"But if He can purify a soul in death without its 
concurrence, or if He can supernaturally induce such 
concurrence, then He can do the same in life ; since 
it is absurd to suppose that death can have any 
cleansing or will-constraining agency. 

" But our first principle requires that any free gift 
essential to salvation shall be extended to all if it 
be to any. Therefore, if infants and adults who die 
immediately after justification are made holy hj free 
grace, the same free grace must be conferred upon 
all the justified who are to live, else ' God is a re- 
specter of persons.' For surely mere justice requires 

* There can be no doubt of the truth of this remark ; but it does not 
follow, as the author seems to think, that they are saved aa merely 
justified, and without any superadded grace. 



332 APPENDIX. 

that those who are to be exposed to life's perils, and 
endure its trials, shall receive as good an outfit as 
those who escape both. 

"Their security amid this world's corruptions re- 
quires all the purity that God can give them, while 
his own glory demands that they shall be as good 
repiesentatives of his purity as free grace can make 
them, and his infinite love necessitates that his own 
dear children, whom he regards ' as the apple of his 
eye,' shall be furnished with all the protection and 
aid that his supernatural working and free gifts can 
bestow. 

" The question now comes. Do all the justified, as 
a matter of fact, receive this added element of holi- 
ness as God's free gift } And the answer is unques- 
tionable. They do not ! Behold, then, the only 
alternative ! Either, 

" 1. God is a respecter of persons, or, 

" 2. The holiness by which infants and justified be- 
lievers are saved is nothing more than regeneration. 

" We prefer the latter, and do not hesitate to affirm 
that the extreme view which gives to the term * holi- 
ness' the significance of a purifying process subse- 
quent to and distinct from regeneration, is erroneous, 
and must be abandoned if we would harmonize he 
principles of God's moral administration. * 

* We cannot think the argument here well put, either m its preinisea 
or conclusion. The case of infants cannot be analogous in any re- 
spect to that of adult believers; and all infants are treated precisely 
mike. There is no respect of persons with re^rd to adults, sinoo alJ 



APPENDIX, 333 

" Now, for the sake of precision of statement, we 
shall use the three terms, regenerate, holy, and sanc- 
tify, according to their etymological significance, for 
example : 

" R egenerate, from re and genero. To generate 
inew. 

" Holy. Whole, sound, complete. 

" Sanctify, from saitctus, hol}^, and facio, to make. 
To make holy. 

" Regeneration, therefore, is the process by which 
a wholeness, soundness, or * holiness' sufficient to 
entitle any one to heaven is secured ; while sanctifi- 
cation is the making holy of something that still 
needs purification. 

" This leads us directly to the great theme of the 
text — sanctification — which grounds itself in the fact 
of depravity, and can only be properly understood 
when clear views of that fact are entertained. We 
shall consider depravity under three heads, desig- 
nated as follows : 

" 1. Original ; or the depravity of loss. 

are required to be entirely holy before they enter heaven ; and since 
no requirement is made of one that under similar circumstances is not 
made of all, and nothing is done for one whicii, under similar clrcum- 
i- tangos and on like conditions, would not be done for ail; most ctT" 
taiuly the conclusion is a non sequiiur. How far what is done for 
Dciiovers ir deatl is without their concurrence we cannot know, no^ 
can we assume that their case is not exceptional. "What God maj- do 
to prepare a justified soul for the inheritance to which it has a gracious 
title, m case of sudden death, is no criterion of what he may do, or of 
llio method of hii doing, for such souls during life. 



334 APPENDIX, 

"Adam was created with a two-sided nature; the 
lower, consisting of his appetites, propensities, etc.. 
linked him, by means of his senses, to the material 
and the tangible ; the higher, comprising his reason, 
conscience, etc., united him, by means of truth, affia- 
ty, and law, to the spiritual and divine. 

" These were so adjusted that the higher, with the 
assistance of the indwelling divine life, was enabled 
to retain its designed ascendency. But when he 
sinned the divine life fled from him, the counterpoise 
was therefore lost, the adjustments were no longer 
equable ; he was depraved. 

" But, ' As by the offense of one judgment came 
upon all men to condemnation ; even so by the right- 
eousness of One the free gift came upon all men 
unto justification of life.' That is, as the counter- 
balancing divine life was lost to all the race by 
Adam's sin, so it was unconditionally restored to all 
by Christ's intervention, and therefore every infant 
iS) ill this respect, precisely in the condition that he 
would have been if Adam had not fallen.* 

" 2. Acquired ; or the depravity of depravation 

* TVe must dissent in toio from this construction of the passage 
A. graver error could scarcely be enunciated than that children of the 
falleu Adam are, as to the divine life in them, preciseh in the conii 
tion they would have been if Adam had not fallen. Infants are boru 
with real depravity, which certainly would not have been had Adam 
not fallen. They are not guilty, but they are depraved. More than thie 
the passage cannot mean. Moreover, the item immediately followuig', 
and the specifications under it, especially the third, ,ontradict thig 
reudoring- 



APPEJSDIX. 335 

"When Adam sinned he lost the divine life by the 
operation of the great law of moral affinity. But the 
law of cause and effect was also in being, and by it 
his sinful volition necessarily strengthened the selfish 
principles of his nature and correspondingly weak- 
i^ned the higher, thus depraving his nature as well as 
losing its balance-wheel. So every additional sin 
pushed the depravation a little further, till it became, 
in the persons of his descendants, almost total per- 
version.* 

"This species of depravity may be most con- 
veniently considered under three aspects. 

" l) As physical. The formation of any habit that 
debilitates or perverts the natural and healthful 
functions of the bodily organs is a corresponding 
depravation of the body. The appetites may be 
educated to the selection of the most filthy and 
noxious substances, such as tobacco, opium, arsenic, 
alcohol, etc., or to the most abominable practices of 
lust and uncleanness, but it is always a training in 
depravity that does not stop with the mere physical 
results, but by the mutual inter-action that is per- 
petually taking place between body and mind, passes 
directly into the mental, and enthroning.-: itself in the 

* If this means that the power of depravity is imensifiod by re» 
peated acts of sin, or by the frequent and long-continjxed indulgence 
of the 'Jepraved affections, it is doubtless true ; but if thft author meaus, 
as we think he does, that depravation of nature became more and 
more intensified in each succeeding generation, we roust hold onr 
assent in reservation. 



336 APPENDIX. 

man's consciousness, continually taunts him with the 
fact that his reason and manhood are enslaved by 
the power of a domineering appetite.* 

"2) As mental. We have said that physical do- 
pxavity passes into mental. Perhaps it would be 
moie correct to say that, in such cases, there is \ 
mental depravation first existing, which renders the 
formation of such a habit possible, and then it is 
deepened and perpetuated by the indulgence. Were 
it not for the false views of manliness which prevail 
among the young, views which are almost always 
attended with more or less loss of real self-respect, 
such habits would be far less frequent. 

" But mental depravity is seen also in many other 
ways. Wherever prejudice blinds the mind to truth ; 
wherever error is maintained for its apparent advan- 
tages ; wherever the emotions are deadened to theii 
appropriate excitants, and alive only to unnatural 
stimulants, as in excessive taste for fictitious litera- 
ture ; wherever the fripperies of fashion are esteemed 
more than duty, and the blandishments of pleasure 
more than righteousness, there is mental depravity as 
ilegrading as it is destructive. And it stops not 
there, but appears, 

"3) As spiritual, whenever the longings of the 
spiritual nature are met with any thing short of an 
infinite object ; whenever the conscience is con- 

* This is both an astute and important remark, as is that which 
immediately follows. 



APPENDIX. 337 

Strained to be aught but supreme ; and whenever 
the final law of action is any thing but duty. 

"Acquired depravity, in each of the above forms, 
may arise from either of two sources. 

" 1. It may be voluntarily induced by sin, which i 
a wrong decision or state of the will in reference to 
some matter of moral obligation, and which is neces- 
sarily depraving, eithei as an act, or when by repeti- 
tion it becomes a habit. 

" 2. It may be impressed by bad educational in- 
fluences of various kinds, such as the demoralizing 
agencies of social life, or the more insidious, but 
not less dangerous, underminings of a lax public 
sentiment. 

** 3. Hereditary ; or the depravity of perversion. 

" The laws of descent are as fixed and changeless as 
those which control the planetary movements. Men 
rely upon them with unquestioning confidence in the 
improvement of their stock, and by them effect any 
desired change in the individual which the possi- 
bilities of the species will permit. 

" The ground of reliance is this. A habit of action 
in the parent will -impress an inborn habit, or con- 
stitutional predisposition to the same habit, in the 
progeny. The law is as unvarying as the sun ; and 
the numerous apparent exceptions which one may 
note are only confirmations of the law.* 

* Tliis is by far too strong a statement, and, so far as true, must 
mainly apply to the physical and intellectual nature, and qualifiediy if 
22 



338 APPENDIX. 

" In estimating its results in any giA'en case, it 
should always be borne in mind that in every indi- 
vidual two lines of descent are immediately con- 
verged, while a single step back these lines are 
'ntermingled with other lines from the grandparents, 
and so on backward indefinitely, till we perceive that 
each person is the product of an innumerable nmlti- 
tude of modifying forces that it is impossible for us 
to estimate, and yet which sufficiently account for ail 
the apparent deviations from the established laws of 
descent. 

" We have already said that when Adam sinned he 
acquired depravation by the act. He may have been 
penitent and regenerated before his first child was 
conceived ; but regeneration, being a supernatural 
gift, could not be transmited either before the fall 
or after. 

" Hence, Cain must have inherited depravity from 
his parents. To this he added acquired depravity in 
the murder of his brother, and his children must 
have inherited not only his inherited depravity, but 
the fearful addition of his acquired depravity. Thus 
the stream flowed on widening and deepening and 
ntensifying in every generation till the whole earth 
bj-d corrupted its way before God. 

" But the law that wrought such havoc had other 

at all to the moral. And if true in the sense of the author, must be in 
direct contradiction of the author's theory, that children, as to a Divine 
indwelling, arc born in precisely the same condition they would have 
been if Adam had not fallen. 



APPENDIX. 339 

possibilities. Though regeneration, because super- 
natural, could not be transmitted, yet its elevating 
and purifying effects upon the mind might be. 

" One great object that God had in choosing Israel 
as his peculiar people doubtless was, that the gradu'J 
elevation of the people by the laws of hereditary de- 
scent might build up a national breakwater against 
the tide of depravity in other nations. Regeneration 
may not be inborn, but conscientiousness may be. 
Communion with God cannot be inherited, but be- 
nevolence toward man can be. 

" Now blend together all the warping and disorgan- 
izing influences of acquired and hereditary depravity 
flowing through the ages, and the wonder is not that 
men are as bad as they are, but that they are not a 
thousandfold worse, as they certainly would be were 
it not for the antagonizing processes of grace acting 
through the same laws of descent. 

" Perhaps no one without a thorough physiological 
and psychological education can apprec^iate the im- 
mense power of these depraving causes, nor can any 
one, with such a training, doubt their entire adequacy 
(o produce all the facts of depravity which experience 
d^'scloses. 

" Now we are prepared to ask what regeneration 
does for a nature thus hereditarily and voluntarily 
depraved. We answer. The distinction must be 
clearly made between the me and the my; the sub- 
jective entity, and the belongings ; the soul's essence 



340 APPENDIX. 

and its possessions. However corrupt the soul's 
essence* may be, the regenerating spirit so radically 
and thoroughly purifies it that the change is called, 
with almost literal propriety, the ' new birth.' 

" The me is holy, the my is unholy. The entity is 
pure, the belongings are impure. The essence is 
cleansed, the possessions are unsanctified. But * how 
can these things be } ' 

" There is a law of soul activity, down deep amid 
the foundation-principles of being, deeper than de- 
pravity, deeper than purity, below all moral dis- 
tinctions, which may be stated thus : A?ty action 
voluntarily repeated induces a spontaneous tendency to 
its continned repetition. It is the law of habit. A 
habit itself is simply a customary mode of action by 
the operation of this law. It must not, therefore, be 
considered as a part of the essential me, but as clas- 
sified with the my, as one of the belongings, and not 
the entity. 

" Now, when essential depravity,! whether hered- 
itary or acquired, has formed its channels of action, 
they are the depraved habits of our thought and 
life. But when that essential depravity is cleansed 
away in regeneration, the law of habit still throwi 

* The soul's essence cannot be corrupt. Regeneration does act 
purify tlic soul's essence, but its affections. 

f "We must question the use of the phrase "essential depravity," as 
we understand the author. It would seem that he supposes the sub- 
stance of the soul to be afifected, as with an mfused virus — a foreign 
stihatanoe< This is unthinkable. 



APPENDIX. 341 

the souVs action toward the old channels of depraved 
habits. 

" It is like an impure fountain surrounded by an 
embankment of clay and different kinds of soil. 
You may cleanse the fountain by some chemical, so 
that its waters shall bubble up clear and pure at your 
feet. But they must find an outlet, and through 
whichever channel they may go, they will take up 
the impurities of the soil through which they pass. 
Now let the cleansing of the fountain represent re- 
generation, and the old channels the old sinful hab- 
its,* and it is easy to perceive that however pure may 
be the soul's essence,! its outgushings will, by this 
paramount law of habit, be defiled. Now what is 
needed is, to block up the old channels and sub- 
stitute new ones through the pure clay, wkere 
the clear waters will gather no pollution in their 
passage. 

" So the great work that is subsequent to regener- 
ation is the sanctification not of the me, but of 
the my ; the obliteration of my lust, my profan- 
ity, my covetousness, my passion, my pride, my 

* Rather let regeneration represent the restoration of the powers 
of the soul to their normal state and relation, or the initiation 3f such, 
restoration, by quickening the affections to all tliat is good and re- 
pressing them to all tliat is evil. Habits, it is true, may be compared 
to old channels, but channels of what? Of the affecti(m3 sr.rely The 
streams that flow in the channels are what need purification. If you 
dry the stream there is notliing to flow in the channel. 

f A soul's essence is always pure, but if its affections be pure, its 
outgushings cannot be impure, and vice versa. 



342 APPENDIX. 

pvery tiling that bears the defiling touch of old de- 
pravity.* 

" But it may be objected that this theory does not 
a^ree with the consciousness of regenerated persons, 
inasmuch as they do not usually feel these old tend- 
encies until some time after their conversion ; and 
when they do feel them, they are often attended with 
deep and pungent conviction of iiidwelliiig sin. In 
answer to the first part of this objection we refer to 
a well-known law of mind, which is, that emotion 
paralyzes habit : that is, A man may be addicted to 
the use of rum, and may be intensely craving some 
just now. But sudden danger confronts him, and he 
is obliged to fly for his life. While that fear rages 
appetite lies dormant ; but when the fear subsides the 
appetite revives. 

" So the emotions of the new birth paralyze the old 
habits of the nature, and were it possible, in this 
world, sufficiently to prolong these emotions, new 
channels would be formed, and the old habits never 
would revive. t 

'' This may be the fitting place to recall the fact be- 
fore stated, that infants, and adults who die imme- 
diately after regeneration, enter heaven as holy, but 

* Surely lust, covetousness, pride, and passion are of the me in the 
most intimate sense, as qualities are of the substance in which they 
inliere. 

f This is a fair explanation of the reason why the motions of evil 
passions are concealed at the moment of conversion, but it is no refuta- 
tion of their existence. 



APPENDIX. 343 

not sanctified. The emotional experience of that 
world of glory must very soon confirm their activi- 
ties in those pure channels * which regeneration has 
formed, so that, properly speaking, they need nr. 
such process of sanctification as that to which we 
are called. 

" Turning to the second part of the objection, we 
admit the fact that Christians do have such convic- 
tion of indwelling sin. But their consciousness only 
recognizes the fact that the waters are defiled f — • 
never inquires whether by the channel or by the 
fountain, hence they would have the same convic- 
tion in either case. 

" What they need is new channels for the soul-life 
to w^ork through. Nor does this imply the annihi- 
lation of any faculty of our being. God does not 
design that our nature shall be emasculated by the 
extirpation of either faculties or functions. He only 
asks that wherein they have been perverted they 
shall be reclaimed ; wherein they have been defiled 
they shall be cleansed ; wherein they have used' 
channels that pollute, they shall substitute those that 
are pure. 

♦ Nay, the channels, or rather the streams, representing dbnorraa^. 
coaiitions of the powers — evil aflfections — will be removed be 'ore en- 
trance iuto heaven. 

f "We must question the correctness of this. The waters, that is, 
.he streams of evil affection, are defiled, to be sure ; but the soul, in 
addition to noting this, is conscious of a subjective cause — a cause in 
the condition of its powers which ought not to be a cause in tho 
fountain, coming to manifestation in the stream. 



344 APPEKDIX. 

" If you have been passionate, he does not require 
the eradication of the instinct, or the entire repres- 
sion of its function ; he only asks that you ' be 
angry and sin not/ If you have been covetous, 
covet still, but ' covet earnestly the best gifts.' If 
ou have been quarrelsome, indulge your combative 
iiess, but ' contend earnestly for the faith once de- 
livered to the saints.' If you have been unbelieving, 
be unbelieving still, but disbelieve the devil and not 
the Lord. 

" So, whatever may have been your depraved habits, 
you are to substitute for them the legitimate exercise 
of the faculties concerned in their appropriate rela- 
tive measure. 

" Now let us trace an experience through its sev- 
eral phases, and explain it by the principles laid down. 

" Here is a penitent soul in God's hands, to be 
molded as he pleases. The consecration has been 
entire and complete, and now the soul is passive 
in the hands of a God who hates sin with all the 
loathing of his infinite nature, and loves holiness 
with a corresponding intensity. The will of the 
penitent is not merely acquiescent, but concurrent 
in any process that may be needful for his salva- 
tion. He is believing. 

" Now God can, in addition to imparting his in- 
dwelling life to the soul, purify its essence * and make 

* We doubt the need of essence being purified. The want is in the 
abnormal state of its powers — its affections. 



APPENDIX. 345 

tt holy, or he cannot. If he cannot 7ioiv, he never 
can, for the soul can never more than conc^ir and 
believe. True, the objection may be made that ' the 
penitent does not seek for purity, but for forgiveness, 
and therefore God gives him only what he seeks.' 
But if that be true, upon what principle does he re- 
ceive regeneration 1 for that is more than pardon. 
And if He gives regeneration where forgiveness only 
is asked, upon the same principle he may give essen- 
tial purity. But the truth is, he [the penitent] seeks 
for salvation, well knowing that includes a new na- 
ture ; and while he is thus recipient, God's infinite 
love requires that every thing shall be done for him 
that can be ; and we reaffirm that if God cannot purge 
his nature now, he never can ! But he can. Then 
he does, or he does not. If he does not, it is not 
because of impediment in the man, but because he 
does not choose to. And if he does not choose 
to, wherein does he abhor the essential sinfulness 
of the soul t And with what propriety does the 
Christian mourn over the ' roots of bitterness ' in his 
heart } He ought rather, as a dutiful child, with 
an acquiescent will, to thank Heaven that ihey re- 
main ! We come back, tlierefore, to the position 
that God can, and therefore does, so cleanse the 
soul's essence in regeneration that it is at once put 
m the possession of the * holiness without which no 
man shall see the Lord.' 

"A few days pass away and he feels nothing wrong 



346 APPENDIX. 

within. But suddenly, in a moment of temptation, 
anger rises, or covetousness grasps, or profanity 
struggles for expression. He is astounded, over- 
whelmed, almost in despair. 

" He is told that he now * needs the second lless- 
ing.' What is implied in this he has little concep- 
tion of; but he seeks earnestly for deliverance, and 
is greatly blessed. He feels these besetments no 
more, and is told that he is cleansed from sin. A 
few months pass away, and although anger, covet- 
ousness, and profanity are all destroyed, pride begins 
to inflate, and again he is bewildered. He is told 
that he has lost his hold ; that he must seelt the 
second blessing over again. He tries again, and 
receives another baptism of the Spirit, and pride is 
all expelled. Time passes, and although he cannot 
doubt the victories that he has achieved, now ambi- 
tion begins to urge, and again the poor man is in 
trouble. Twice already he has thought him«ielf 
cleansed from all the ' roots of bitterness ;' and lo ! 
ambition dwells within. Still, he thinks that some- 
how — he scarcely knows how — he must have been 
imfaithftil, and again he seeks the cleansing blood 
and is saved.* 

* Tlie case here described is a common one, namely, that of a soul 
etruggliug with remaining sinful tendencies and conscious spiritual 
defects, sometimes supposing it lias attained to perfect deliverance, and 
afterward, under greater illumination, discovering still remaining need. 
The discovery is not a delusion, it is of a real fact, and the soul can 
never rest until it finds complete salvation. 



APPEKDIX. 347 

" Now, the true explanation we believe to be this : 
Those workings of the * carnal nature ' that he first 
felt after his conversion were the preponderating 
habits of his soul, which filled all the foreground 
of his consciousness, so that his attention was 
completely absorbed by them, and his first cleansing 
was simply the sanctification of those habits. But 
when they were revolutionized, pride, which had 
been lurking back unobserved because of the prom- 
inence of the others, appeared in view ; and the 
second cleansing was the sanctification of that habit. 
And then ambition deployed its forces, and that was 
sanctified. And so the process might continue as 
long as any unsanctified habit remained. 

" But why does not God sanctify our habits in 
regeneration } 

" Because, being appendages of the soul, and not 
of its essence, their purification properly belongs to 
the discipline of life. Besides, it would be a violation 
of the laws of our mental nature, amid surroundings 
of this life, to entirely sanctify the my in regeneratioa 
This will appear from the following.* 

" Habits are controlled by two things : 

** 1. Paralyzed by emotions ; 



♦ Tl2 whole of this statement we feel sure rests upon the grand 
mistake of failing to distinguish between subjective tempers and states 
of the soul and the mere outward habits of the life Habits merely 
express back-lying states and tempers. When these are corrected or 
renioved the habits have no cause for their existence. 



348 APPENDIX, 

" 2 Eradicated by a strong, persistent effort of the 
will specially directed to that end. 

" We have seen that the first is effective just as far 
as our circumstances m this v/orld will allow. 

"But in penitence the will is not sufficiently en 
gaged with habits to secure their eradication without 
violence to the laws of mind. Sometimes the soul 
may be partially sanctified in its habits in regenera- 
tion, in those cases where the sinful habit has been 
a special burden, and is an object of loathing ; but 
even then, no further than the will voluntarily and 
definitely allies itself with grace for this particular 
purpose. Precisely the same truth applies to those 
cases of partial sanctification which occur subsequent 
to conversion. Grace sanctifies just so far as, and 
no farther than, the will definitely concurs. 

" Suppose here is an individual with an inveterate 
blood disease, that has been forming a painful and 
disgusting tumor, and has also induced a craving 
for some noxious drug, which has been indulged in 
till the habit is fully formed, and its use reacts and 
aggravates the disease. Let the disease stand for 
the essential sinfulness of the nature, the tumor for 
out -breaking sin, the craving for the appetite, and 
the indulgence for the habit. Now, suppose a 
physician proposes to cure the patient by dissecting 
out the tumor, (repentance,) and purification of the 
blood by alteratives, (regeneration,/ as a natural 
result the craving which sprang from the disease 



APPENDIX. 



349 



will cease All this is done ; yet shortly after the 
operation the patient complains that the physician 
has not done his work thoroughly, because he feels his 
old desire for the drug, which he thinks is incom- 
patible with a pure state of the blood. The phy- 
sician replies : The tumor is removed ; your blood 
is perfectly pure, and what you feel is only the old 
habit of indulgence. The craving does not now 
arise from the state of your blood, but from the fact 
that you have been addicted to the use of the drug. 
That is a law of mind which must be met by will 
power. Physic cannot remove it, but you can will 
it out ! If you will undertake it, I may assist you 
by some gentle stimulants that will tend to form 
new appetites ; but there must be absolute cessation 
of indulgence, and stern and persistent effort on your 
part. 

" Now the question might arise : Is the patient 
under any obligation to attempt his part of the 
assigned task ? 

*' If, by the habit of indulgence, he injures his 
health and usefulness, and thus fails in his duty to 
others, he is most certainly responsible for that 
failure. 

" S ■), if by the continuance of old sinful haoits 3'ou 
er.taij upon yourself spiritual infirmity, and by that 
weakness fail in your duty to others, and if, above 
all else, your voluntarily perpetuated habits defile 
the outgoings of the pure spirit which God has 



350 APPEKDIX. 

placed within you, and you thus dishonor his work 
manship, condemnation must be your inevitable 
doom. The dilemma is not, Advance, or fail to 
reach a glorious privilege ! but, Advance, or lose 
your justification. 

" The work of sanctification now stands before us, 
not in the form of an intangible something to be 
acquired somehow, but as a plainly defined struggle 
and a consciously ascertained victory. 

" Permit me, just here, to go back to our explication 
of depravity, and ask : Is your body subjected to any 
unhealthy and depraving appetite .'' If so, it is in 
vain for you to talk of being a ' free man in Christ 
Jesus ' until you emancipate yourself from that hu- 
miliating thraldom. O that I could induce you just 
here and now to dig a grave to bury the instruments 
of slavery of those old habits for ever ! O that the 
man, the blood-redeemed man, would rise in rebellion 
against the dominancy of appetite ! Your tobacco, 
your wine, your lust, your gluttony — lawful though 
they may be — righteous, sanctified, they never can be 
as habits of indulgence, and innocent they cannot be 
while defiling and shattering the temple ot the Holy 
Ghost ! 

"And is your mind the slave of anger, petulance, 
censoriousness, envy, pride, ambition, covetousness ? 
Ah, here is your work. A mighty, desperate work 
it is ! By substitution through and through you 
must seek emancipation. You cannot take that 



APPENDIX. 351 

sinful habit and lay it at your bidding * You may 
bid it down, but it will up and taunt you with your 
weakness ! You know that this is so. I do but tear a 
leaf from your own experience and read it to you now. 

" ' What, then, shall I do .? ' Is this your cry ? 
V/ait a little. Let me drive your discouragement to 
the verge of despair, for desperate diseases require 
desperate remedies. 

" Perhaps these depravities are hereditary, inborn, 
but strengthened by indulgence. So much the 
deeper is their hold ! So much the firmer are you 
bound ! 

" But habits can be eradicated, 

"1. By voluntary, gradual obliteration and substitu- 
tion. You cannot will them away, but you can will 
them down, and substitute them out ! By substitution 
only comes deliverance. 

" If the habit be physical, the substitutionary pro- 
cess need not be another indulgence less objection- 
able, but simply the healthful action of the organs 
implicated. If it be mental or spiritual, the energy 
that has flowed in that direction must find other and 
sanctified outlets. 

" This process of substitution is usually subject tc 
( ^"1 laws : 



* Does the author mean to say, that a mind enslaved by anger, pride^ 
ambition, covetousness, lust, gluttony, is in a normal and holy subject- 
ive state, and that these things are mere habits ah extra? No, nol 
this must be an erroneous conception of the subject 



352 APPENDIX. 

" l) That of impression, which has special relation 
to the habit first selected as the subject of experi- 
ment. For example; if anger is the predominating 
propensity, the impression of that fact is more cleidy 
defined within the consciousness than any other, 
md therefore, when the work of transformation com- 
mences, it will seem to be mostly centered there. 
And, when accomplished there, the work may seem 
to be complete until the same law reveals some other 
depravity ; and so on until the last old sinful habit is 
extirpated. The?t, and not till theii^ is the soul safic- 
tified entirely ! 

" 2) The law of inspiration. All processes of 
human nature — physical, mental, and spiritual — are 
quickened by inspiration. An inspiring thought will 
flash in the eye, tremble in the pulse, dance in the 
muscular movements, and chase away fatigue. In- 
Fpiration heightens the glow of poesy, gives firmness 
to the tread of reason, kindles the yearnings of devo- 
tion, and stays the wanderings of will. So the 
mighty work of sanctifying substitution quickens 
under the divinely-kindled impulses of inspiration. 
Hence, those means of grace that breathe the purest, 
strongest inspiration should be most relied upon ir 
this warfare against depravity. 

" But all this speaks of time, and toil, and conflict. 
Ay, and oi peril also ; for old habits have a reaction- 
ary power over soul-purity, so that it is quite possible 
that you may contract guilt by unnecessary delay, and 



APPENDIX. 353 

thus your substitutionary process be more than neu- 
tralized by soul-pollution. Is there not a better 
way ? Must we spend a life-time in the sanctifying 
process, and be able to bring forth its glorious 
fruitage only in the sunset of our day ? Or, worse 
still, should our day end at its meridian, can we 
never, never show to the world what it is perishing 
to see — the sanctifying graces of the Holy Spirit 
adorning all our earthly life ? Yes ! glory to the 
Lamb ! there is a shorter way ! Not, perhaps, to 
gain all victories at once, but, at least, to find all 
peace within the range of present consciousness and 
obligation. 

"2. Our habits may be removed by revolutionary 
and abjiormal substitution ! 

" By this we mean that the Divine Spirit can, in a 
single moment, with the concurrence of your will and 
the appropriations of your faith, work a change in 
your habits that shall be equivalent to your own 
disciplined substitution.* Do you understand me ? 

* The author seems to think that the work of sanctifying the habits 
may be wholly effected by the self in time, or by the Holy Ghost in a 
moment. "We doubt wliether there is such a possible exchange of 
offices. "We reform habits, the Holy Ghost restores the soul. Tlio 
hr.bits may be reformed when the restoration has not been effected, 
biJt the restoration destroys the habit. It is not the reformatioc 
\\hich man effects which gives sanctification, but it is the restorafon 
which ths Holy Ghost effects that does it; the former, when alone 
and the achievement of the human, is the work of time if it be done; 
the latter, the Holy Ghost work, may be done in a moment, and when 
done not only reforms evil habits, but purges the evil streams which 
flowed through the channels of evil habits. 
23 



354 



APPENDIX. 



I mean to say that the Holy Spirit can dig new 
channels for your activities in an instant, so that 3^ou 
who are so passionate, and who, under the ordinary 
operations of grace, would require months or years 
of conflict in which to completely change your tem- 
per, may have that temper sanctified in the twinkling 
of an eye by the revolutionary processes of the Holy 
Ghost ! 

" Ts this doubted ? Upon what ground ? Is the 
faith that has looked out of darkness, and alienation, 
and guilt, and claimed Christ as a Saviour, now in- 
competent to look from adoption, and childhood, and 
affinity, and claim Jesus as a Sanctifier ? Is the 
Spirit, whose mighty energies have purged the soul's 
essence, insufficient now to purify its belonp^ings ? 
Must the thousands upon thousands of God's saints, 
who in the past have thought themselves examples 
of this wondrous transformation, be classed with 
enthusiasts and self-deceivers ? 

" But you must first consecrate yourself as fully, 
as formally, as irrevocably, as much in detail, as if 
you were making inventory to deed yourself away 
for gold. And the spirit, life, and power of your 
consecration must consist in this : that your will 
freely and for ever accepts God's will as its one, sole, 
changeless law ! Do you do it ? Now, the crown- 
ing of your consecration must be in here and now 
committing your faith-faculty, your power of believ- 
ing, your present trust, to the Word of God in the 



APPEl^DIX. 355 

present acceptance of his sanctifying grace. Is this 
done ? Then do not look in upon yourself to see 
what the. effect is. This is going by sight, not by 
faith ! Hold on by faith ; and though you have no 
endence of feeling, still believe, and keep believing , 
and zvhile believing, though Satan comes he shall 
find nothing in you. GocTs word is evidence enough 
for faith I 

" Some of you are sanctified in part. Some habits 
have been slain. Some are still alive. By the car- 
casses of the dead you may compute the my already 
sanctified.* By the presence of the living you may 
estimate the magnitude of the work before you. 
Ah, how sadly your Achans have discomfited Israel ! 
I charge you, men of God, bring every one to the 
stoning-place ! 

" Why our sanctification is the will of God, 

" 1. Because sanctified men are God's veterans m 
his war against sin. 

" Militiamen may sometimes be relied upon to de- 
fend strongly fortified places ; but when campaigns 
are to be fought through *on this line,' men are 
needed who can face the glittering steel, * close up ' 
in solid coiumn when winrows fall, and when the 
t)ugle rings the charge, sweep like the march of 
deati upon the foe. 

"♦ Rather, you may compute the degree of the sanctification of tho 
me, and by the evil habits remaining you perceive the measure of the 
'•omaining want, not only in the my^ but in the my because in tho me. 



356 



APPENDIX. 



" So, when life's test-hours come, when the «le- 
cisive struggles verge to its culmination, God calls 
for hearts that are panoplied in steel, and that will 
stand amid the shocks of battle, and rush to the 
charge of Christian effort, like Napoleon's grand Old 
Guards, who never knew defeat till they found it in 
annihilation. 

" As I was crossing the City Hall Park last Satur- 
day the sound of martial music fell upon my ear, 
and, turning toward Broadway, I saw some of our 
returning regiments of the Army of the Potomac ; 
and as the bronzed and battle-scarred veterans filed 
into the Park, I stood and gazed upon them with 
overflowing eyes as I thought of what they had 
dared and done for me. 

"At last, as the center of the column turned 
in, two flag-staffs, borne side by side, attracted my 
attention. 

" Hanging from those staffs were the remnants ol 
the battle banners that had swept in alternate victory 
and defeat over the blood-soaked fields of the Pen- 
insula, through the campaigns of Maryland and 
the Rappahannock, and the terrible death-grapples 
of the Wilderness, and over the ramparts of Peters- 
burgh, and there they came fringed and shredded by 
shot and shell, begrimed by smoke, and scorched 
by flame, but wreathed with victoiy — victory at 
last — and my poor heart broke down as those ban- 
ners, baptized in blood, spoke from all their gaping 



APPENDIX. 357 

wounds to me of the noble heroes who had borne 
them. Ah ! they were veterans ! So, God calls 
ior meit ; sun-browned and battle-scarred, inured to 
hardships and inspired by victory. The pure in 
heart and life are such. They have quivered under 
the hurtling fires of death ; they have groped amid 
the smoke of conflict ; they have crossed the cold 
glittering steel with old habits of the nature ; they 
have swept in a rolling tide of victory through the 
fields of old indulgence ; and they are here to-day 
bearing in triumph the blood-stained banner of the 
cross. God's veterans are they ! And they are here' 
to recruit their ranks for other campaigns and other 
victories. 

" It is said that the Turks inscribe upon their 
sword-blades the choicest sentences of their Koran, in 
order that the most cherished sentiments of their faith 
may be found in closest proxmiity with the most 
effective blows. So we would to-day inscribe upon 
our weapons, ' Holiness to the Lord ! ' that our 
gleaming steel may flash our faith at every blow ! 

"2. Because by it we became conductors of the 
Omnipotence that commands it. 

" When the will of God is accomplished in youi 
sanctification, you become an avenue through which 
its omnipotence shall reach the world. I have heard 
believers complain of an almost agonizing sense of 
want. I have heard their groanings after power. I 
have felt them like inextinguishable yearnings drink- 



358 APPENDIX. 

ing up the life. I have tried to analyze them, to 
trace them to their origin and find a remedy ; and I 
declare to you to-day — Christian of the longing soul 
— there is a resting-place. I know it. I have found 
it. You may lose those unutterable yearnings in a 
calm consciousness of being God's instrument and 
working all his ivill I Holiness is power! Purity is 
the enginery of Omnipotence! Soul purity we 
have in regeneration. Habit purity we have in 
sanctification. Power purity we have when unbelief 
— the last old habit that dies the death — is extirpated. 
Those sanctified ones who groan for power, need yet 
another sanctifying touch. Unbelief, in its last 
lingering doubtings, must be substituted by an all- 
embracing faith, and that will give the endowment 
of power ! 

" * Ye shall receive power after that the Holy 
Ghost is come upon you.' 

** Come, then, mighty Sanctifier, and herald the 
baptism of power ! 

" It needs only that your sanctified soul shall con- 
centrate all its believing energies in one burning 
focus that shall fuse down and dissipate the last 
lingering unbelief of your nature. If you like the 
phraseology, * Lay it upon the altar!' If you pre- 
fer my philosophy, substitute faith for it, and ye 
shall receive the power. Now do not mistake, by 
supposing this endowment of power to be a certain 
consciousness that you are so filled with power, that 



APPEimiX, 



359 



it emanates from you, like sunbeams from the sun. 
Rather regard yourself as an unobstructed conduct- 
ing wire, which needs only the connections to be 
instituted, in any Christian duty, and men are smitten 
with all the battery power of Heaven. 

"Remember again. The lightning has its laws, 
and so has the Spirit of Omnipotence. Encased in 
glass, or robed in silk, the lightnings play around 
but do not flash upon you. So the sovereignty of 
human will begirts men, and though God's Spirit 
may kindle convictions, it cannot always melt them 
into contrition or crystallize them into faith. 

" Your power will consist in this : that whenever 
you discharge Christian duty, you do it so well, that 
all that God can do for others, consistently with the 
laws of his moral government, will be done. It 
will be manifest in a ' baptized persuasiveness ' 
that will subdue, and melt, and move, even though 
it fall like the gentle sunbeam upon the icy cliffs of 
the mountain glacier. Tyndall tells us that a block 
of ice under the converged sunbeam will suddenly 
(an inch, or inches below the surface) seem to resolve 
itself into a cluster of glittering stars, each with 
six petal-rays, shining with the luster of burnished 
silver. 

" Those petal-rays are a tiny water-flower, formed 
around a star-like vacuum, and vieing in beauty with 
the frost-works of a winter s morn. So, down deep 
»n the icy heart of the worldling, the little water- 



360 APPENDIX. 

flowers are forming around the vacuum that glit- 
ters in the consciousness, under the melting power 
of love, and the little water-drops trickle out here 
and there, when none but the All-Seeing notes 
their fall. O for the 'baptized persuasiveness' of 
the Gospel ! In the pulpit, in the altar, in the 
prayer-meetmg, in the class-room, in the family, 
in the street, in the workshop, every-where where 
icy hearts expose their rigid fronts to the melting 
sun-beams of God's love ! 

" But I imagine some fearful one is asking, * Sup- 
pose I do receive the baptism of power, and no good 
results follow, what must I think ? ' 

" A few years ago a young engineer was being ex- 
amined for graduation, when his examiner proposed 
the following question : * Suppose you have a steam- 
pump constructed for a ship, under your own super- 
vision, and know that every thing is in perfect 
working order, yet when you throw out the hose it 
will not draw. What would you think }' 

" ' I should think, sir, there must be a defect some- 
where.' 

" * But such a conclusion is not admissible, for the 
supposition is that every thing is perfect, and yet it 
w.ll not work. 

" * Then, sir, I should look over the side to see if 
the river had run dry ! ' 

" So, in the case supposed, I should look out to see 
if God had vanished from the universe ! Holiness is 



APPEKDIX, 361 

power! And when Christians, endowed with this 
power-purity, meet in prayer, the very atmosphere 
may be so pervaded by a supernatural Presence that 
men's consciousness shall recognize it on the instant, 
and they shall be constrained to say, *Lo, God is 
here ! * * Ye shall receive power after that the Holy 
Ghost is come upon you/ Come, then. Heavenly 
Anointing ! Come, enshrining Power ! These ves- 
sels long for thy filling. These lives await thy 
molding. 

" 3. Because if not sanctified by grace, we must be 
devoted to wrath. 

" In Leviticus xxvii you may find the terms sanctify 
and devote both used as expressive of consecration 
to God, the difference being, the devoted thing is 
irredeemable, and if capable of death must suffer it. 
How striking the analogy ! The saint is sanctified 
to God by grace. The sinner is devoted to punish- 
ment by power. One glorifies God in the voluntary 
acceptance of his mercy. The other honors God in 
constrained devotion to retribution. The will of 
God, as the expression of an absolute and eternal 
Omnipotence, imist be done. I have seen a man 
stretch himself upon a ladder and hold his position 
in spite of the efforts of two of the strongest horses 
to draw him off. * Muscular power ! * say you. Will 
towery say I. Bind a dead man there by hands and 
feet, a single horse would shred his body like flax in 
the hand of the hatcheler. That was the will of man. 



362 APPEJWIX. 

The Infinite God speaks to-day! 'This is the will 
of God, even your sanctification.' Sinner, behold 
your work! Your heart all polluted. Your life 
all guilt-stained. Your habits gravitating hellward 
Time rushing away, and judgment speeding on! 
And you, infatuated creature, yielding to the domi- 
nancy of habits that are building a living tomb about 
you ! 

The victim of an ancient tyrant found himself 
within a narrow cell with seven windows, one above 
the other in the end, and the only furniture a pallet 
of straw. In the night there seemed to be a noise 
and a movement, and all was still. On the morning, 
a loaf of bread and mug of water stood by his side. 
He was relieved from the fear of starvation ; but 
when his eyes sought the windows there were but 
six. The next night the same thing was repeated, 
and the next, and the next, when the fearful truth 
flashed upon him that by some infernal enginery of 
windlass and crank the floor and wall of his cell 
were being pressed together to the extent of the loss 
of a window every night, and in three days more he 
would be crushed in that fearful tomb. So habits of 
impenitence are blotting out window after window 
of your earth-cell, and, with God's hand upon the 
crank, the hour approaches when your last hope will 
lie crushed and mangled in the ever narrowing en- 
tombment that holds you. Devoted to wrath ! God 
in mercy save you ! The hour is propitious ! Ye 



APPENDIX, 363 

who have a rock, plant yourselves ui)on it ! Ye 
helpless, hide in its cleft ! Ye polluted, come to the 
fountain of cleansing ; and * whosoever will, let him 
take of the water of life freely,* * for now is the ac- 
cepted time, now is the day of salvation.* " 



The one fundamental mistake in the above quoted treatise consists 
in confounding habits with subjective qualities. Most that is said con- 
tains important truth, and is excellently well said but for this one 
error. The laws of habit are indicated and the methods of their cor- 
rection, but too much is included under the word. The distinction of 
the me and the my is rightly made, but the me is too much narrowed 
and the my too much broadened. The co- working of the human with 
the Divine is properly indicated, but to tlie human is sometimes as- 
signed the work of the Divine. The treatise strikes toward the trutli, 
and suggests many valuable trutlis, but we think many times misses 
the mark. It is not what it purports to be — A Philosophy of Christian 
Perfection. The true philosoplij of Christian perfection, or entire 
sanctification, we are constrained to believe, is enimciated in few 
words, and however human learning may be used to explain and 
defend it, they cannot improve upon it. The formula of the Holy 
Ghost clearly and fully sets forth the whole truth and its complete 
philosophy: "And the very God of peace sanctify you wholly.... 
and your whole spirit and soul and body be preserved blameless unto 
the coining 01 our Lord Jesus Christ. Faithful is he that calleth you 
who also will do it." 

But notwithstanding the errors, as we conceive them to be, above 
indicated, we repeat what we have in substance said before, the 
treatise contains not only important and astutely-expressed truth, but 
more than that, points the way to some deep and occult cases which 
are of real value to the discussion. With slight verbal changes and 



364 AFPENDIX. 

a few modifications of ideas, we should feel that the treatise is not only 
able, but essentially correct. It has these grear ments^its spirit ia 
excellent, its manner is fresh and unique, and it recognizes and en- 
forces the great doctrine of the need and possibility of advancec" holi- 
ness on the part of believers ; not failing to recognize the fact that the 
Holy Ghost is the great agent who also will do it in a moment on the 
faith of the seeking souL 



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